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TO THE

Chriftian Reader.

0 T) leing the immortal SouPs chief Good, it mtifi needs follow, that what unites the Soul unto God, muft be the SouPs chiefOrnament and Grace: Andfuch is Love, that Principium uniens, or Principle uniting the Soul unto God. Whence it is, that, even in good, fpiritual and elevated Reafon, the oApoftle prefers Love a-mong the SouPs three cardinal Virtues, i Cor. 13. 11. And now a-bideth Faith, Hope and Love ; and the greateft 01 thefe is Love. Indeed, Faith, going out from the Sinner, to reft upon Jefus Chrift the Juftifier of the Ungodly ; and there is no Sinner nor unclean Thing in Heaven ; and Hope, looking unto, and after, a Country that we are notyetPojfefforsof; and Love, yea, Love alone, filling Heaven unto all Eternity ; it is certain that Love is the SouPs moft adorning Ornament, its moft heavenly frame.

Now, of all Booh in holy Scripture, it hath pleafed the Holy Ghofi to entitle The Song of Solomon, or his Book of Loves, thus, D 7f? ^P, The Song of Songs: <AU Songs, all Loves, all Outgoings of the Soul being invaluable to this SouPs Song, and Love uniting Chrift and the Soul.

This pofthume Work, then, of the precious Author, Mr. Durham, is commendable to the Churches (if there be need of any additional Commendation beyond the naming of his Name to it) upon moe oAccounts

A 2 than

than one : Firft, It is done upon the higheft, fweeteft, deepefi Subje& % Love between the Soul ana its chief eft Goody even God in Chrift. Secondly, It is done spiritually, yet plainly, upon a moft Spiritual, yet tnyfterious Portion of holy Scripture. &4nd, Thirdly, The Churches of Chrift are obliged to God in this, that they have had, from this bright Candle among ft the Candle flicks, a Light flming upon, and difcover-ing thofe Two myfterious "Booh of Scripture, Canticles and Revelation. Fourthly, If a Word fitly fpoken is as Apples of Gold in Pi&ures of Silver, Prov. 25.11. fure, then, it was highly commending of God's Goodnefs to the Author, that he was led on this Work of Preaching, Lecturing, and Writing, on this Song of Loves, thofe fweet Concords, and begun Mufick of Heavtn between Chrift and Souls, and that in Time of fad T>ifcords and very immufical Jarrings in the Church ; eAn Argument of an excellent Soul-frame in a very evil Time : A Demon(lration whereof, and of his healing Difpofition, 0 how apparent is it, in that rare Piece of his, upon Scandal!

I jhall not trouble thee any further, fave that I cordially wifl? the Lord may be pleafedf^ to blefs thy Perufal of this prefent Treat ife, as it may tend, not only to the prefent, but alfo to the everlafting WelU being of thy Souh aAndfo I bid thee fareweU

Clavis

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Clavis Cantici :

OR, A

KEY of the SONG,

Ufeful for opening up thereof.

lHIS is a place of fcripture, the expofition whereof many in all ages have fhunned to adventure upon*, and truly I have looked upon it, of a long time, as not convenient to be treated upon before all auditories, nor eafy by many to be underflood -, efpecially becaufe of the height of fpiritual expreifions, and myfterious rapts of Divine Love, and the fiiblime and excellent expreilions of the Bridegroom therein contained,which would require much livelinefs of frame, and acquaintance in experience with the things here fpoken of,andnearnefs in walking with God, as being necehary for finding out the mind and meaning of the Spirit of God therein : Yet we are now brought,by help of his Grace, to effay the Interpretation of it, upon thefe following con** ^derations.

Firfi y Becaufe it is acknowledged by all, not only to be authcntick fcripture, but an excellent piece thereof*, and therefore is to be made ufe of by the Church, and not to ly hid, nor to be laid afide, as if the meaning thereof were not to be fearched into, becaufe it feems dark and obfcure.

2. Becaufe the fubjecl and matter of it is fo Divine, carrying alongft wfefit it many various cafes, both of particular fouls, as alfo of the Church, both vifible and invifible, with many excellent commendations of Chrift the Bridegroom, which ought to be the fubjeft of his friends meditations, and

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cannot but be profitable, if he blefs them 7 there being here maps, alrnoft for all conditions.

3. Becaufe the ftile and compofition is fo divine and excellent, carrying affeftions alongft with it, and captivating them in the very reading •, fo that few can read this Song, but they muft fall in love with it: We would therefore fee what is within it, if at leaft we may get a tafte of that which doth fo fweetly reliih.

4. It feems the Holy Ghoft, by putting it into fuch a mould, intended to commend it: and if it be true, that all the poetical pieces of fcriptiire ought efpecially to be learned and taken notice of, fo fhould this, it being fo commended to us in that frame.

5. The ftrain and liibjeft of it is fo very fpiritual, that it neceffitates the ftudents thereof to aim at fome nearnefs with God, and ordinarily it leaves fome ftamp upon their affections -, which is not the leaft caufe, nor the ftnalleft encouragement to me in this undertaking.

We fliall not ftand to prove the authority of it: It carries a divine ftile in its bofbm •, nor is there need to inquire who was the penman of it, it being clear that Solomon, who was furnifhed with wifdom and underftanding, as never a king before or fince was, is honoured to be the Amanuenfis of the Holy Ghoft, in putting this Song upon record. Whether after,, or before his back-Hiding, it is not much to usj though it be molt probable that it was after in the warmnefs of a fpirit fenfible of this fo great a deliverance: For here we may, as it were, fee him making ufe of that experience of the vanity of all things he had found, coming to the fear of God as the conclufion of the whole matter ^ whereof this Song of Love is not a little evidence, and which looks like his own faying, Ecclef 12. 13.

The means which are necefTary for our more perfpicuous handling, and your more profitable hearing, of this profound Scripture, will be r

r. Some acquaintance with the whole word of God, but mainly the book of the Pfalms y and other fongs recorded in the word *, as alfo, with the gof-pel,. and iuch places as have molt likenefs to it.

2. Acquaintance with the cafes of others either by reading or mutual fel-lowihip:, but moft of all,it is requifite,that one have fome experimental knowledge of the way of God towards his own heart: He who is jo wife as to under-frand thefe 'Things, even he fall under ftand this loving kindnefs of the Lord^ Such kind of experience is one of the beft commentaries upon this text.

3. Watchfu-nefs over our felves, keeping our heart with all keeping, and ftudyhig a tender frame ofipirit, that we may have a confcience always void of offence towards God: Loofhefs all the week will not be a frame for the Cam ides. 1 is not the fimple being of grace, but the lively operation and sxercife thereof, which prompts and difpofes either to fpsak to purpofe,. or

to

to hear of this with profit; he would grow in grace who would grow in knowledge here : neither have others ground to expect, that this fecret of the Lord jhall be with them, or that they ihall be of a quick underftanding who fear him not. One may have grace, and not a lively frame for this, except grace be a&ing, and in exercife.

4. Much converting with the Bridegroom,efpecially by prayer,that he,who caufes the dull to underftand doctrine, may manifeft himfelf, and open our eyes to behold thefe wondrous things, and that he may blefs us in the knowledge of his will in this we undertake, which fo fpecially concerns him and us } for this fcripture may be dark to thefe who fpeak on it, if this be not \ and a fealed Book to you who hear it, if thefe things be wanting : whereas, if thefe be in us and abound, we jloall neither be barren nor unfruitful in the knowledge of this piece of facred fcripture.

Now. that we may have the more clear accefs to fpeak profitably of the matter of this Song, and that our way of opening and applying of it (which may poiTibly in fbme things be different from others) may be the better cleared, we mall, 1. premit fome proportions concerning it *, 2. draw fome con-clufions from thefe 7 both which we Ihall endeavour ihortly to clear and confirm, as ufeful to be taken alongft in our proceeding.

The Firft Propofition then is this, This Song is a piece of divine fcripture, and a moft excellent part thereof (which we ihall fpeak to more folly on the title) and fo of equal authority with other fcriptures (wherein holy men fpoke, as they were infpired by the Holy Ghoft) and tendeth to the edifying of the Church, and making of the man of God perfect, even as they do. For",

Firft y This Song hath ever been received into the Canon, and accounted (as they fpeak) for canonick, as the reft of the fcriptures were. It was never queftioned by the Jews fas Mercer, prof at. ad Cant, cleareth) but was ftill received by them, and tranfinitted to the Gentile Churches, who received the fcriptures of the Old Teftament from them, who had the Oracles of God in keeping : and that the fame hath been univerfally received by Chriftians,may appear by the records of the Councils, and writings of the Fathers, where the catalogue of the books of the holy fcripture is fet down.

2. It carrieth the authority of the holy Ghoft engraven upon it, as evidently as any piece of fcripture. not only as to its matter, manner of expref-fion, divine ftile \ but moftly in that divine power and efficacy it hath on hearts and fpirits (efpecially of the more difcerning, who beft know Chrift's voice, as his fheep) whereby it relifhes fo fweetly, and elevates them to fuch an holy ravifhment, that it obtaineth the teftimony from all, that there is fomething divine in it, and more than can be in humane writings, even tho' they cannot particularly tell the meaning of it-, that holding true here, which one laid of a book which was fomething obfcure, fh& which I underftand (Taid

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he) is excellent • therefore I judge, that which I underfland not, to be fo alfr though it exceed my reach. And that it is Chrift who fpeaketh, and that it is the language of the Holy Ghoft, andean be applied to no other, is by a divine convi&ion extorted from the reader, and hearer of it • fo that confe/fed-ly and defervedly, it beareth this title, A Song of Songs.

This Song muft either be attributed to the Spirit,"as the chief Author of it, tho' Solomon was the penman •, or we muft fay, it was not only penned but indited merely by fome man, (Solomon, or whoever he be) led by his own fpirit, or fome other fpirit, without the Spirit of God : But none of thefe lair can be faid. What other fpirit can fo fpeak of Chrift and the Church ? What other fong, even of the moft holy men, can be compared to this ?. Was it ever equalled? Or can it be equalled? And if it cannot be the fruit of the fpirit of a mere man, tho 5 in the moft holy frame ; then it misft be infpired by the Spirit, in wonderful wifdom, and a moft Divine Stile, comparing the myfteries of communion with God in Chrift, in this ihort Sons : Wherefore we fay, it is juftly called, A Song of Songs , whereby it is preferred, not only to all humane fongs, but even to other fcriptural longs \ which Were blafphemous to-do, were it not of a Divine rife and authority.

There are two objections, which fometimes have been ftarted by fome \ but they will not be of weight to infringe this truth*. The Firft i's, That there is no paftage of this Song cited in the New Teftament : But citation of fcriptures in the New Teftament doth not give authority to them. They are cited as having authority, and not to get it} and therefore there are many fcriptures in the Old Teftament,which were never ci ed in the New : Although it may be faid, there are many near refemblances (at leaft) in the New Teftament, to- divers paffages in this Song •, as the often ftiling the Church a Vineyard, Matth. 20. and comparing the Church's union with Chrift to Marriage, Matth. 22, &c. That Chrift fiandeth at the door and knochth, Rev. 3. 20. taken as it were from Song 5.2. The Virgins falling aflcef; Matth. 25. The efficacy of grace, called drawing, "John 6; 44. taken from Chap-, 1. 4, eh;. Chrift in the parables called a King, or the King (which by way of erni-nency is applied to him, Vfal. 45. 1, 2.) Neither is the fecond objection of greater weight, to wit, That no proper Name of God is to be found in this Song : For, 1. 'Tis fo alfo in other Scriptures, as in the book ofEfther -, The fcriptures authority doth not depend on naming the Name of God, but on having his warrant and authority. 2. Tlrs Song being allegorical and figu-rative, 'tis not fb meet,nor confiftent with its ftile, to have God named under proper names, as in other fcriptures. Yet, 3. There are titles and defcri-ptions here given to an excellent perfon, which can agree to none other, but thrift, the eternal Son of God 7 as the King, 0 thou wlwm my foul loverb, the

for opening up the Song, y

chief of ten thoufand, the Eofe of Sharon, and the like, whereby his eminency is fingularly fet out above all others in the world.

In Jiim, there are none of the characters, ufually condefcended on as ne-ceilary for evidencing the authority of holy fcripture, wanting here •, this Song being a Div'ne fubjett, received into the Canon, bearing a Divine ftamp, having much majefty in its ftile, agreeing with itfelf and other fcriptures fully :, impartiaUy (peaking out the blots and adverfities of the Bride, as well as her beauty and profperity, and written by a prophet and penman of holy writ, to wit, Sol m-.

The Second Proportion is, That this Song is not to be taken properly, (and wo. 79 P * T ) or literally, that is, as the words do at firft found ; but it is to be taken and underftcod fpiritually, figuratively and allegorically, as having fome (pirjtual meaning contained under thefe figurative expreftions, made ufe of throughcut this Song : My meaning is, that when it fpeaketh of a Mar-tiage, :p vfe y &ifrer r 'Beloved, Daughters of Jerufdem, &c. thefe expreffions are not to be imderftood properly of fuch, but as holding forth fomething of a fpiritual nature under theie.

I grant it hath a literal meaning j but I fay, that literal meaning is not immediate, and that which firft looketh out, as in hiftorical fcriptures, or others which are not. figurative , but that which is fpiritually and efpecially meant by thefe allegorick and figurative fpeeches, is the literal meaning of this Song : fo that its literal fenfe is mediate, reprefenting the meaning, not immediately from the words, but mediately from the fcope, that is, the intention of the Spirit, which is couched under the figures and allegories, here made ufe of.. For, A literal fenfe (as it is defined by Rivet out of the School-men) is that which fioweth from fuch a place of fcripture as -intended by the Spirit in the words , whether properly or figuratively ufed,. and is to be gathered from the whole complex expreffion together, applied thereunto, as in the expofition of parables, allegories arul figurative fcripturej, is clear . And it were as improper and abfiird to deny a figurative fenfe (tho' literal) to thefe, as it were to fix figurative expoiitions upon plain fcriptures, which are properly to be taken,.

For there is a twofold literal fenfe of fcripture. i. Proper and immediate, as where 'tis faid, Solomon married Pharaoh's daughter. The fecond is figurative and mediate, as when it is faid, Matth, 22. 2. A certain King made a marriage to his Sen, &c. Both have a literal meaning •, the firft immediate, fulfilled mSoLmra , the fecond is mediate, letting out Gods calling Jews and Gemiles unto fellowihip with his Son ; and fo that parable is to be underftcod in afpiritual fenfe. Now, we fay, this Song (if we would take up its true fenfe and meaning) is not to be underftood the firft way, properly and immediately -, but the feco.-.d way, figuratively and mediately, as holding forth fome fpiritual thing under borrowed expreffions:. Which 'will further "appear: from thefe things , , Brfi

Firft, There can be no edification in fetting out humane love (amongft parties properly underftood) fo largely and lively •, and yet edification muft the end of this Song, being a part of fcripture : it muft have therefore higher meaning than the words at firft will feem to bear.

2. There can be no parties mentioned, befide Chrift and his Bride to whom this Song can agree \ nor can any proper meaning thereof be aiTigned which can make it applicable to thefe parties: and therefore it cannot be underftood properly, but figuratively 9 and that not of any other, but of Chrift and Believers. To Sclemon it cannot agree in its application, nor to his Queen, yea, to no man, if it be taken in a proper fenfe: For, i. Thefe commendations given to the Bridegroom, Chap. 5. to the Bride, Chap. 4, 6, 7. if properly underftood, would be monftrous, blafphemous, and ridiculous • fuch as to have teeth like a flock ofJlieep, an head like Carmel, &c. and fb in many othe^. things. 2. Some things are attributed to this Solomon, who is the iubjeft of this Song, that were not within Solomon^ reach, as that, his prefence at the table (Cuap. 1. 1 2.) maketh her fpikenard to fmell, which influence cannot proceed from one man more than another ; and Chap. 3. 11 # where it is faid, He made a chariot, and paved it with love, which is no material thing, and fo could be no pavement in Solomon's chariot. 3. That Solo-men b< Iilg the penman of this Song, yet fpeaketh of Solomon in the fecond perfon, Thou, O Solomon, Chap. 8. 12. makes it appear that fome other was defigned than himfelf 7 and many fuch like expreifions that fill up the matter ©f this Song, (fuch as fpices, gardens, c£r.) cannot be underftood properly of thefe very things themfelves, but of fome other thing vailed under them : And fo alio, when fhe is called terrible as an army with banners, it cannot be underftood of Solomons Queen ; and applying it to the Church, we cannot underftand it of any carnal terror, which the external afpe£t- of the Church doth beget in beholders.

3. The ftile and expreifions will bear cut more than any humane love, or any humane obje&, upon which men fet their love : We are, (lire, no fuch love would be proponed to believers as a warranted pattern for their imitation, as if it would be commendable in them to be fo much ravifhed and taken up, even with the moft lovely creature.

4. Many things here are inconfiftent with humane love, and that modefty that is required in it, (as the Hebrews themfelves, apud Mercer, obferve) as to propone him to others, to excite them to love him, others undertaking to follow after him, her fpeaking to him in her fleep, Chap. 5. 2. running in the night through the ftreets, and flighting him at the Door ; which by no means can admit a proper, literal, immediate fenfe, but muft needs aim at fomething figurative. Befide, what reafbn can there be to plead a proper fenfe here,more than in other figurative fcriptures of the fame fort, as of thefe

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that fpeak of the foul's union with Chrift, under the fimilitude of a marriage,' and particularly that of Ffal. 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 fenfe we call this Song figurative, whether as typical or allegorical ? The anfwering and clearing of this queftion will further us in rhe interpretation of this excellent fcripture. We fhall therefore ihew, i. How allegorical, properly fo called, differeth from tjpical. And, 2. Why we call this Song allegorical, aud not typical.

Allegorical fcriptures, or allegories, (we take allegory here as Divines do, who take it not as Grammarians or Rhetoricians, for a continued difcourfe of many figures together) properly and ftri&ly taken (for fometimes allegory may be taken largely, and fo may comprehend whatever is figurative, whether typical, topological, analogical, &c. as the Apoftle taketh it, Gal. 4. fpeak-ing of Abraham's two fons, which is yet properly a type) differeth from types, or typical fcriptures, thus,

■Fl?f, Types fuppofe flill the verity of fome hiftory :, as "Jonas cafting in the fea, and being ,in the fifh's belly three days and three nights, when it is applied to Chrift in the New Teftament, it fuppofeth fnch a thing once to have been. Allegories again have no fuch neceffary fuppofition, but are as parables proponed for fome myftical end : thus, while 'tis faid, Matth, 22. 2. A certain King made a marriage, planted a vineyard, &c. that place fuppoleth it not neceffary, as to the being of the allegory,that ever inch a thing was -, it in ay be an allegory without that: but a type cannot be without reality in the thing or fa&, which is made a type.

2. Types look only to matters of fact :, and compare one fact with another fas ChrifVs lying in the Grave for fuch a time, to that of Jonas, who did \y fo long in the whale's belly) but allegories take in words, fentences, doctrines both of faith and manners, as in the former examples is clear.

3. Types compare perfons and facts under the Old Teftament,with Perfons and fads under the New, and is made up of fomething that is prefent, prefiguring another to come : allegories look efpecially to matters in hand, and intend the putting of fome hid fpiritual fenfe upon words, which at firft they feem not to bear 5 whether the allegory be only in the Old Teftament, or only in the New, or in both, it looks to the fenfe and meaning, being fo confidered in itfelf^ as the words may beft ferve the fcope, and teach or ma-nifeftthe thing the Spirit intends, without any companion betwixt this, and that of "the Old Teftament and New : Yea, an allegory may be in precepts,, as, Muzjzje not the m-iah of the ox, and, cut off the right hand, &c„ which: have an aHegorick fenfe in them.

4,. Types are only hiftorical as fuch, and the truth of the fact agreeing irr the anti-type, make them up, it being clear in fcripture that fuch things are

types J

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types; for we muft not forge types without fcripture-warrant: but allegories are principally doctrinal, and in their fcope intend not to clear, or compare fa&s, but to hold forth and explain doctrines, or by fuch fimilitudes to make them the better underftood, and to move and affeft the more, or the more forcibly to convince j as Nathan made ufe of a parable, when 'he was about to convince David, 2 Sam. 12. 1,2, &c.

5. Types in the Old Teftament refpecl: only fome things, perfons and e-vents } as Chrift, the gofpel, and its fpreading, &c. and cannot be extended beyond thefe : but allegories take in every thing that belongs either to doctrine, or inftruttion in faith, or to practice for ordering one's life.

Hence we may fee, that allegories are much more extenfive and compre-henfive, in their meaning and application, than types (which cannot be extended further than fome one thing) and fo are much more doftrinal, and concern both the faith and manners of God's, people much more, and may, for that, more warrantably be applied, and made ufe of for thefe ends.

2. We fay, that this Song is not typical, as being made up of two hifto-ries, to wit, Solomon's marriage, and Chrift's j nor doth it any way intend the comparing of thefe two together in the events, as to their fa&s or deeds: but it is allegorick, not refpe&ing Solomon , or his marriage, but aiming to fet out fpiritual myfteries in figurative expreifions, in fuch a manner as may moft effectuate that end, for inlightning the judgment, and moving of the affections, without any refpeft to that ftory, or faft: of Solomon's : For,

Firfr, The ftrain and feries of it is clearly allegorick, as the reading and confidering of it will clear. 2. There can be no hiftory to which it can relate, unto which the" things fpoken in this Song can be properly applied, as is faid. 3. Solomon's marriage was at leaft twenty years before this Song was written. See on Song 7. concerning the Tower of Lebanon, and compare it with 1 Kings 7. 1, 2. and Chap. 6. tilt. Therefore it cannot be thought fo much as to be penned on that occaiion, as an Epithalamium which was to be fimg that night on which he was married, (and altho' occaiion of penning of it were taken from that, yet would it not prove it typical, and to refpecl: that as its type.) And, 4. What more is this allegory of a marriage to be accounted typical, than other places of fcripture, where this fame manner of expreifion is ufed ? 5. If it be partly typical, hpw is this type to be made up? for Chrift's love unto, and marriage with his Church, is not only fet out here as peculiar to the New Teftament,* but is applicable to believers under the Old: There can therefore be here no comparing of fa&s of the Old Teftament, with any thing anfwering to them in. the New. If it be faid, Solomon's marriage typified Chrift's marrying of the Gentiles •, I anfwer, Befide that there is no fcripture for this conjecture (and. 'tis hard to coin types without fcripture authority, othervvife we might make Solomon a type in his nv-ny

wives:

for opening up the Song. p

wives, poilibly, and in many other fuch things 7 alfo that of his marrying Pharaoh's daughter was againft a law, as well as this) it cannot be laid that this Song fetteth out only Chrift's love to the Gentiles, or the believing Gentiles their carriage and love to him : For, was it not fulfilled (in that which they would make its anti-type) before Chrift came in the flefh, in the believing Jews ? yea, before ever that marriage was *, and therefore there can be no typical refpecl: had to that marriage here. Befide, it would much darken the fpiritualnefs and divinenefs of this Song, to make it in fuch a way typical, as having any proper fulfilling or meaning, that were poifibly verified in the deed of any man. We conclude then, that this Song is fimply allegorick.

We come now to a Third Proportion, which is this : The divine myfteiy intended, and fet forth here, is the mutual love, and fpiritual union and communion that is betwixt Chrift and his Church, and their mutual carriage towards one another, in feveral conditions and difpenfations. The comprehen-five fum of this is contained in this Song, and compended by the Spirit, for the comfort and edification of the Church, under thefe figurative expreffions : This, we fay, is the fcope and fiibjecVmatter of this Song *, For,

Firft, If the intent of this Song be to fet out the fpiritual carriage amongft fpiritual parties, and the fpiritual love which each hath to other 9 then it muft fet out Chrift's love to his Church, and hers to him : The reafon is, Becaufe there are no other fpiritual Marriage-parties known, but Chrift and his Church *, there is no other fpiritual marriage, or fpiritual marriage-love, but this. But this Song in its fcope is to fet out a fpiritual marriage of fpiritual parties, and their fpiritual love *, therefore it muft fet out this.

2. The fcope of this Song muft be agreeable to the matter contained in it. Kow the matter contained in it can agree to no other parties, and be approven in no other love : Therefore thefe defcriptions given to the Bridegroom, can be given to no other but Chrift •, and thefe given to the Bride by him, can be given to no other but the Church, and muft fpeak out no lefs love, than that love of Chrift's, the expreffions being far beyond the love of all o-thers : This will more fully appear in the opening up of the Song.

3. What is the fcope of thefe allegories, in other fcriptures, as that of Pfal. 45. that of planting a vineyard, Matth. 21. that ofmarriagej Matth. 22. (which none can deny) is meant of eipoufing fpiritually (See this fame allegory of marriage, Jer. -3. Hof. 2. 3. E^ek. 16. Matth. 22. Luke 14. 2 Cor. 11. f. Rev. 19. 8.) that muft be the fcope of this alfo. For, 1. There cannot be two fpiritual marriages, to which thefe fcriptures and this can be applied. 2. Scripture muft agree with Scripture, and one more obfeure place muft be expounded by others more clear j and therefore, feeing this fcope is clear in other fcriptures of this nature, we may conclude 'tis the fcope here alfo. That Jfalt 45. doth agree with the expreffions and ftrain of this Song, is

C clear

clear by comparing them y and that it fpeaketh of that ffftftual marriage betwixt Chrift and his Church, is clear by the citations drawn from it, and applied to that end by the Apoftle, Heb, i. 8, 9.

4. Either this muft be its fcope, or it muft have fome other fcope, or none at all. To fay none at all, is biafphemous : If it be faid another fcope than this, then it muft either be fuch a fcope as agreeth with thefe other fcriptures, or which differeth from them ^ but not fuch as differeth from them, that cannot be faid, therefore it muft be the fame : and fo it fetteth OttS Chrift's way with his Church, and hers with him, drawing them, as it were, in a map together..

Objeft. If any would argue, that it might better be prophetically applied, as foretelling events in the Church, as fome do : For anfwer, We fuppofe, it would be hard to make that out to be the fcope and intention of the Spirit. . 2. It would be. more hard to get help from other fcriptures, in the application ox it to fuch events, and fuch times 3 and fb this would leave it wholly to uncertainty, or mens pleafure, as their invention,' and groundlefs conjectures, would lead them to apply it: (as we fear fome good men have taken too much liberty, without any ground but mere conje&ures, to wreft the fcope of this Song) and befide, fcich an interpretation would exceedingly fpoil believers of that inftru&ion and confolation, which the true fcope givetn them \ for then they were not to apply it to themfelves, or to the Church, but at fuch* a time, and in fuch an age: becaufe, if it fhall be once fulfilled in others, or, if it be not applicable to them, becaufe they live not in fuch a time,, it will certainly mar their confidence in making any comfortable application of it to themfelves.

Befide^ thefe confiderations may clear, that, in its fcope, it cannot be properly prophetical, of fuch and fuch times and events, but dogmatical and practical, for believers ufe, in all times and events.

Firfl y If the fcope and matter of this Song will agree: to any one time, or if all of it will agree to believers at any time, then it cannot be prophetical; for, prophecy fupponeth adiverfity of time,, for divers events, and cannot be faid at any one time alike to be fulfilled : But all the fubjecl: of this Song may be. fulfilled in one believer or other, at any one time , there are ftill" iome enjoying Chrift, fome deferred, fome praying, fome fufferirig, &c. and fb" of whatever part of it we can think upon, it may be faid of one time, as well as of another, that it hath its accomplifhment in one believer .or other •, and therefore, it is not properly prophetical.

2. If all of it may now be applied to believers, yea, and at any time before the end o*f the'world, may be as well applied, as being then fulfilled, .as well as when it was written ^ then it is not prophetical, feeing prophecies have their particular accompliihments : But ail parts of this Song, even the,

firil*

firft parts, may now be applied, and will ftill agree to believers, as properly as it did in Solomon's time. Therefore, &c.

3. If all the parts of it were in the fame way applicable to, and true, in the cafes of believers, then when it was written, even as now, or will be before the end \ then it was not intended to be prophetical, but do&rinal, narrative, and confolatory : But the firft is true *, was there any believer in Sola-mon's days, but thefe commendations, properties, promifes, practices, &c, did agree to them, as they do to us ? and was not Chrift's way fuch to them alfo, as it is to us ?

4. Confider further, if the fcope of it be to fet out Chrift's way to his Church, and hers to him, as is faid *, and if, according to this fcope, it fhould be made ule of by a believer in any time *, then it is not prophetical, but doctrinal, as hath been faid : But the former is true, as is cleared -, Therefore, &c.

5. If it be applicable to believers, according to their feveral cafes •, and if it be the cafe agreeing with any part of this Song, which grounds the application of it to any party, ^ and not the' time when that cafe is not; then it is not prophetical, deducing cafes by times, but doctrinal, &c % applying directions, warnings, and comforts to believers cafes, in whatfoever time.

6. The matter of it is the ordinary cafes which are incident to believers m all times •, and what may make it look prophetical like, may be confidered in the Expofition.

7. If its fcope be one and the fame with other allegories of this kind, then it is not prophetical, but doctrinal: But the former is true \ Therefore, &c. The truth of both which may appear by what is faid, and will further appear in that which followeth.

We leave this then, and come again to the Propofition, to wit, That the great fcope of this Song is to fet out that mutual love and carriage, that is between Chrift and his Church, That this Propofition, which is a main one, may be the more clear, we fhall take it in Five diftinct branches.

Firft, It holdeth out (we fay) the Church's cafe, and Chrift's care of her," in all her feveral conditions, and under all difpenfations ; fuch as, (1.) Her finful infirmities, and failings in duties, Chap. 1. 6. Chap. 5. 2, 3. and alfo, under livelinefs in duties, Chap. 1. 2, 3, 4. and 5. 5. and almoft throughout. (2.) Under croffes, Chap. 1.6. as being a lilie among thorns, and hated of the World, Chap. 2. 2. and alfo in profperity, wherein fhe is commended as terrible, Chap. 6. 10. (3.) As defertedand fick of love, Chap. 3. i, 2. and 5. 4, 5. and again, as enjoying her Beloved, Chap. 1. 4. Chap. 3. 4, 5. (4.) As under faithful fhepherds, and lively ordinances, Chap. 1. 4. Chap, 3. 4, 5. and alfo, as under carnal watchmen, Chap. 5. 7. And in all thefe, her various conditions, in all ages, are painted forth, before Chrift's incarnation, as well

C 2 as

\i A f\ey nfefut

as now, without refpeft to any particular time or age \ for, ceremonial things are not here meddled with, but what was fpiritual: befide, the Church then and now is one, as in the next confideration will be cleared. (5.) As in private, dealing with Chrift, and longing after him, and praying for him, Chap f 4. i<5. Chap. 8. 1, &c. almoft throughout ^ and alfo what me was in publick duties, going to the watchmen, Chap, 5. 7. and Chap. 3. 3. and what ihe was in fellowfhip with others, Chap. 5. 8, 9. Chap. 6. 1, 2. (<5.) It fets out believers as more ftrong, and furniihed with a greater meafure of grace and knowledge *, and alio, as more weak in gifts and grace. (7.) And Laflly, It holds forth the fame believers, as more and lefs lively in their conditions.

This book, in its matter, is a comprehenfive fum of all thefe particulars formed in a Song, put together, and drawn as on a broad, for the believers edification } to fhew. 1. What fhould be,and will be their carriage, when it is right with them as to their frame. 2. What are their infirmities, and what they ufe often to fall into, even they who are believers, that they maybe the more watchful. 3. To fhew what they may meet with,that they may make for fufferings, and not {tumble at them when they come. 4. That the care and love of Chrift to them, in reference to all thefe, may appear, that they may know upon what grounds to comfort themfelves in every condition, and may have this Song, as a little magazine^ for direction and. confutation in ever.y condition;

Therefore this Song is not to be aftri&ed to any particular cafe or time, and is (even by Bernard^ Serm. 1.) therefore obferved to differ from other ipiritual fbngs, in three things *, 1. That 'tis penned upon no particular oc-cafionj as others are*, fuch as that of Mofes, Exod. 15. and Judges 5. &c. 2. That it is compofed by way of conference,between feveral Parties. 3. That there are in this conference, moe parties than two, Chrift, the Bride, Watchmen, Daughters of Jerufalem, Sec. all which do fhew its extenfftrenefs, and comprehenfivenefs, in refpeQ: of its fubjeft and ufe.

2. This Song holdeth forth the Church's, or Bride's conditions, under all her feveral confiderations. We may conflder the Bride,or Church,fbur ways, all of which we will find here } 1. As vifible, and viiibly profeifing Chrift, and wormipping him in ordinances : in this refpeel: there wee Watchmen fpoken of, a Mother* shouft, Gardens of many believers together, and a. Vineyard let out to Keepers, and a Mother having Children, f called alfb Daughters ofje-rufalem) who are profefling believers^ and fuch like, which agree only to die Church, as vifjble.

2. Confxder her as invifibl'e> having true faith in Chrift, fpiritual union with him, love to him, and real exercife of Graces, &c. Thus Chrift is hers, and ihe his \ {he is drawn by him, and brought into the Chambers of lively fenfe and communion : thus-Ihe is near him,cr abfent from him, and fuch li&e,

which

which only agree to the Church, or faints, as members of the invifible Church, having real (and not only profefled) union with Chrift-, and thus fhe is diftin-guifhed from the mother's children,which are outward profeffors of the vifible. Church *, and thus the moft of the commendations fhe gets throughout this Song, agree unto her as invifible. Neither can it be thought ftrange, that both thefe confiderations take place in one and the fame Song: For, 1. That diftm&ion of the Church in vifible and invifible, is not a diftri-bution of a whole into diftincl: parts, as, fuppofe one would divide a heap of chaff and corn, into corn and cliaff \ but this is a diftincl: uptaking of the fame whole, (to wit, the Church) under two diftincl: confiderations j as, fuppofe one would confider the fbrefaid heap, as it is aheap, comprehending both com and chaff, or, as it is only comprehenfive of corn : fo the Church, thus diftinguifhed, is but one, confidered in whole, as having both renewed and unrenewed in it, and as having renewed only *, yet fo, as the renewed are a part of the who 1 e, under one coniideration, to wit, as they are vifible pro^ fe/fors ; and alfo^are the invifible Church, being diftin&ly confidered, as they have more than a vifible profeffion : therefore, the fibnefs being lb great and near, it is- no marvel they be frequently conjoined in this Song, fo as they muft be diftinguifhed in refpefl: of thefe diftincl: confiderations, feeing the vifible Church, in its confideration as fuch, comprehends the invifible militant Church under it, but not contrarily. 2. 'Tis ordinary upon this ground thus to conjoin them in other fcriptures \ as when an epiftle is written to a Church, fome things are filid of it, and to it, as vifible, fome things again are peculiarly applicable to believers, who are members of the invifible. Church in it 5; as by looking to thefe epiftles, Rev.i. 3. is clear: all are comprehended in every epiftle, yet is the matter diverfly to be applied •, and thefe who have ears to hear (that is, are real Members of the invifible Church alfb) are particularly fpoken unto,altho' indefinitely : And why then may not. the Church, in both thefe confiderations, be fpoken of here in this Song ?

2. If we confider either the vifible or invifible Church, as whole or catho-lick, fomething is fpoken to her under that confideration,namely as catholick j fb fhe is faid to be one, Chap.6.9. made up of many, the morher having many, daughters, a vineyard intrufted to all the keepers, having feme children beloved, others hated,crr. which muft be applicable to her, as fib confidered.

4. If we look to particular members, either, 1. As profeffors. of the vi-ble Church, fuch as the Daughters of Jeru/alem, ieeking the Beloved with the Bride, and one of them are diftincl: from another, and frorr the watchmen ; fuch are the three/core Queens, and four/core Concubines, a^ diftincl front' the Church, confidered as one. Or 2. As members in particular of the invi--fible Church j fo the Bride, is diitingu'fhed from other profeifors, and believers 3.,

t4 A I(ey ufeful

lievers •, fhe fpeaks to them, and they to her, Chap. 2, fb is one queen and concubine diftinguifhed from another *, thus alfo is the Church confidered in general, and in individuals, in their carriage *, yea, it ferveth much to the fcope of edifying believers, that the Church, in thefe refpe&s, be thus diftinttly confidered and lookt upon: neither will this be thought ftrange, if we confider, that the Church however underftood, and the particular and individual members thereof (elpecially of this invifible Church) are of an homogeneous nature *, fb that what may be faid of the whole, may be. faid of all its parts \ and what may be predicated concerning the whole eifen-tially,may be predicated of every part,dx As, when we confider the whole element of water, it is water \ fo when we confider a drop, it is alio water: and what effential properties do agree to the whole, as fuch, agrees to every drop of the whole. So is it in the Church \ all faints,members of the invifible Church, have the fame Spirit, Faith, and Privileges, the fame Covenant, Huf-band, &c. and what thus effentially agrees to one, agrees to all, and what may be faid of all, may be faid of one : I fay, in efTentials, becaufe, though there may be many circumftantial and gradual differences,as one believer may be ftronger than another, &c. yet that will not mar this onenefs and agreement in efTentials.

Yet, 3. We fay, every thing in this Song is not to be applied to all within the Churc, or to the Church under every confideration, in the fame manner ; what agreeth to the Church as vifible, will not, at leaft in the fame manner, agree to her, confidered as invifible, & contra 0 nor will every thing which agrees to a believer in one cafe, agree to all \ nay, not to that fame believer always. Therefore, there is great need of warrinefs in application, that the word may be rightly divided, and the diverfe cafes of the Church and particular believers would be rightly taken up for that end. Every place is not to be applied to all ( tho' fometimes a place may be taken up under diverfe con-fiderations, as from other fcriptures, and the formerly cited epiftles, is clear ) but what agrees to every one, would be fb applied, and fblely upon that confideration, and under that notion,as it agrees unto fuch a perfon,or fuch a cafe.

For helping us in this diftincl: application, it is necefTary that we lay down thefe following rules:

1. We muft weigh the particular fcope of fuch a place of fcripture, if it fpeak fomething concerning a believer in particular, or the Church in general 7 if it fet out fome outward or fome inward thing concerning them.

2. We would confider the matter fpoken to,and fee how it agreeth,whether to the Church under one confideration, or under another *, and if the matter predicated of her, or attributed to her, will agree to her as vifible, or as invifible only, for fo it is to be applied •, if to the whole Church, or if alfo to all its members, and every particular believer \ for fo it is to be underftood.

3. We would fee, how the fame matter is applied in other fbngs and fcrip-tures, and it will be fafe for us to follow the fame way of application here.

4. We would coniider, what the particular circumftances, that may be ob-ferved in fuch a particular fcripture, will help in finding out the lenie \ as who fpeaketh, to whom, in what frame, on what occafion, Crc.

Yet, Fourthly, We fay, that this Song doth moft generally agree, and is e-jfpecially applicable to the cafes of particular believers : Becaufe,

1. The fcope is not fo much to fpeak to all collectively, as diftributively to hold forth the feveral cafes, that all of them, at all times, are fubjeft: unto * 7 for altho' every place do not point out the cafe of the Church in general, or her duty, yet, we conceive, it is ftill, in every part, pertinent to fome one believer, or other; fuch places muft therefore be underftood diftributively.

2. The nature and ftrain of the moft of thofe things mentioned in this Song, generally, will agree beft (if not only ) to particular believers j As to love Chrift, to feek him, to be commended fo by him, to be out of one cafe into another, purfuing after him from one duty to another : which indeed fhews the way of the Church in general, but fo as confidered in the exercifes of her individual members, and in the intercourfe of communion, which ufeth to be betwixt Chrift and them \ and fo agreeth to the Church, only in refpeft of particular believers.

3. There is a plurality of parties (peaking, differenced not only from carnal profeffors, but from one another, who are commending the Bride, and io loving her and Chrift alfo •, which fays, that the feveral parts of this Song muft especially be diftributively coniidered of believers federally.

4. There is no time we can conceive all believers to be in the like cafe, fo that one cafe or word will not fuit them all} as to be fick of love, to have his right hand under her head, &c. Something then muft agree to one, fomething to another, and both alfo at different times to the fame perfon : And therefore we muft consider this Song, as fpeaking diftributively the Church's condition, to be applied according to the feveral cafes of the faints, and according to their feveral conditions } fomething as fpoken to one, and fomething to another.

5. The putting of thefe exercifes in a Song, as it were, to be learned and fang by. particular believers (as a little compend, both of what concerns their faith and manners) was certainly for helping their memories, and' furthering their confolation *, which would be much impaired, if^in fmging °f if, particular believers might not fuck their own confolation in particular from Chrift's words unto them: And what can hinder, but a believer may fay, I' am his ,,. and he is mine, and that thefe, and other, places applicable to them, may not be fo applied, feeing their comfort and edification is the fcope of this Song I:

j»v Th?;

\6 A I\ey ufeful

5. The laft branch of the Proportion is, That this Song holdeth forth the fame love and care in Chrift to his Church, and the fame exerciies and duties of believers, under figurative terms, which are plainly and properly holden forth in other fcriptures, which are not figurative, fuch as are in the Gofpel, in the Pfalms, &c. There are now new, ftrange, or uncouth cafes here, but believers ordinary cafes *, there is no uncouth way of Chrift's here, but what he ufeth to his Church : 'Tis often the folly and vanity of mens minds, that, when expreifions of fcripture look fomewhat ftrange like, they foppofe ftill fbme uncouth and ftrange thing to be there, and therefore lothe that which is plain. 'Tis true, the cafes mentioned here are moft fpiritual, having love often drawn in its moft bright and lively colours *, yet, for fubftance, the exerciies are the fame, which in other plain fcriptures are otherwife expreffedj for it muft exprefs the fame cafes, or, we muft fay, it expreffeth fomething different from them, not incident ordinarily to believers, and not mentioned any where in fcripture *, which to affirm, were both dangerous and abfurd: Befide, Chrift being ftill the fame in his way with believers, and they having ftill the fame Spirit, and being ftill under the fame covenant, &c. we can conceive no other thing here, but what he hath expreffed concerning himfelf and them, other-where in fcripture. And certainly, the fcope of this Song is rather, in a fweet way, to compatt together the ordinary cafes of believers, and their confolations, for their edification, than to pitch on ftrange things, or make new cafes, which would not be fo profitable unto them, and would wrong and enervate the great intent of this Song,

We proceed now, and pall draw fome Conclusions from thefe Propofttions, Firft Conclufion. We may then warrantably read, and expone this Song ; it being fcripture,it muft be edifying,and ought to be made ufe of. 'Tis true, this and fbme other fcriptures, were of old reftrained by the Jews from the younger fort, that none ihould read them, but thefe who were at thirty years of age : Orlgen marks four pieces of holy fcripture, thus reftrained by them •, the hiftory of the creation, Genef. 1. the defcription of God's appearance, Ez.e1t m 1. and of his temple, Chap. 40. &c. and efpecially this Song •, becaufe the matters in them were fo fublime, that there needed more than ordinary humility and experience in thofe who mould meddle with them. This indeed faith, men ought to be fober, and with holy fear fearch thefe fcriptures: but that reftraint Gf peremptory)was unwarrantable,feing the Lord hath put none fuch on his people, as to any portion of facred fcripture. And tho' this Song be obfcurer than many other fcriptures, yet,generally, the reading of it, and hear/ng of it, will affeft •, and as to the compofing of the fpirit, edify as much as other more plain fcriptures: which faith,'tis to be enquired into,that the meaning being found out, the profit reaped thereby may be the more di-itinc> and apparent. 2 - Corl ~

2. Concluf. We gather from what hath been faid, that feeing this Song maybe expounded, Then doctrines for grounding our faith, and directing our practice, may warrantably be drawn from it, for the edification of God's people, feeing it is fcripture \ and altho' it be allegorick, it is in a fpecial way ufe-fulVor edification, and may as bread be broken to the children : 'tis not only confident with the nature of plain fcriptures, but alfo of allegories, that they be thus extended in their ufe. We ihall clear this conclufion, in thefe three, Firft, There may be do&rines drawn from this Song, in reference to all cafes that are incident to a believer-, As, 1. In reference to the cafe of the Church, in all its confiderations, vifible or invifible, catholick or particular. And, 2. In reference to the more private and perfbnal cafes of believers, do-ftrines inftrutting them both in faith and manners, &c. For the do&rines muft rife as extenfively as their fcope and.matter •, and thefe are of a great reach and extent, as formerly hath been faid : Such doctrines then, when handled in this Song, would not be thought ftrange, nor unfuitable to it \ but the broader they arife, the Spirit's wifdom and contrivance in this Song will be the more wonderful and evident.

Secondly, Thefe doctrines muft not be taken from the words properly, but ailegorically underftood, according to the intention of the Spirit in them •, even as from parables, and other clearer allegories and figures in fcripture, it ufeth to be done.

'thirdly, Thefe doctrines fo drawn, when rightly concluded from the text and fcope, are folid and Hire, ufeful for faith and manners, as doctrines, drawn from other places of fcripture, are : For, 1. 'Tis certain, that many fcriptures are ailegorically fet down •, and, is their authority therefore any way lefs than that of other fcriptures? And if their authority be fuch in them-felves, as Is the authority of other fcriptures \ then their expofition, and doftrines drawn from them, muft be folid and ufeful, as thefe that are drawn from other fcriptures : Or, 2. We muft fay, there is no ufe of fuch fcriptures, which were blafphemous \ and if they be ufeful, there may be folid ufes drawn from them, as from other fcriptures. 3. Our Lord ufeth parables and allegories often in the Gofpel, and that in things relating both to faith and manners * 9 which faith, the ufe of them is folid and fafe, when they are rightly underftood and applied.

All the difficulty is in the right underftanding of them : and becaufe allegories are frequent in fcripture, and this Song is wholly made up of allegories *, therefore, both for removing prejudices, and facilitating our w r ay, I fhall fpeak fomething to thefe three. 1. We mail mew what an allegorick expofition, or rather the expofition of an allegory, is, 2. When it is'neceflary to underftand a fcripture ailegorically. 3.H0W to walk in attaining the folid meaning, or how to know if fuch a thing be the meaning of an allegorick fcriptwre.

D x For

For trie Frrfi, There is a great difference betwixt an allegorick expofition of fcripture, and an expofirion of allegorick fcripture : The firft is that whicl many fathers and fchool-men fail in, that is, when they allegorize plain fcri ptures and hiftories, feeking to draw out fome fecret meaning, other than ap-peareth in the words *, and fo will faften many fenfes upon one fcripture. This is indeed unfafe, and is juftly reprovable ; for this maketh clear fcripture dark, and obtrudeth meanings on the Words, never intended by the Spirit} As, fuppofe one fpeaking of GoliaWs combat and David's, mould pafs by the letter, and expound Goliah to be the flefh, or the devil, and David to be the Spirit, or Chrift : Such expofitions may have fome pleafantnefs, but often little folidity ; and fuch, who moft commonly thus interprete fcripture, often fall in errors. As guilty of this fault, Origen is generally complained of, tho' moe alfo be guilty, as might be cleared by many inftances.

idly, And expofition of an allegorick fcripture, is, the opening and expounding of fome dark fcripture (wherein the mind of the Spirit is couched and laid under figures and allegories) making it plain and edifying, by bringing out the fenfe according to the meaning of the Spirit in the place, tho' at firft It feemed to bear out no fuch thing : So, Matth. 13. Chrift expoundeth that parable or allegory (for, tho' Rhetoricians make a difference between fimi-litudes, or parables, and allegories \ yet, in Divinity, there is none, but that allegories are more large and continued) calling the Seed, the Word -, the Sower, the Son of man, &c. This way of expounding fuch dark fcriptures, is both ufefiil and neceffary, and was often ufed as edifying by our Lord to his difciples. Now, 'tis this we fpeak of, which teacheth how to draw plain doftrines out of allegories, and not to draw allegories out of plain hiftories or do&rines.

2. It may be asked then, When are we to account a place of fcripture allegorick, and are we to feek out fome other meaning than what at firft ap-peareth ? Avf.

1. When the literal proper meaning looketh abfurd like, or is empty, and nothing to edification ^ as when it is faid, we muft eat Chrift's flefli, whereby believing isexpreffed: and fo, thefe fcriptures that do command to pluck cut the right eye, cut off the right hand, take tip our crofs, &c. All which, if literally underftood, were abfurd and ridiculous j and therefore, the miftaking fuch fcriptures hath occafioned many errors, as that of the Jnthropcmorphites, attributing members, to wit, head, hands, feet, &c. to God • and paifions, yea, infirmities, as anger, repenting, &c. becaufe the fcripture fpeaking of God, after the manner of men, doth allegorically attribute to him, eyes, hands, wrath, &c.

2. Thefe places of fcripture are to be accounted allegorick, which reach not. the fcope of edification, intended by them if literally underftood j as when

Chriffc

Chrift hath fpoken of [owing, the difciples thought, that fome more was intended than at firft appeared ; for his aim could not be to difcourfe of husbandry to them : So gathers the Apoftle an allegory from thefe words, Thou fljalt not muTjdt the mouth o[ the ox 9 that treadeth out the corn ; and fo alio, that and the like precepts, discharging the Jews the [owing their*fieids with diverfe grains , &c. Which tho' they be not wholly allegorick, but have in the letter their own truth, yet fomewhat in thefe beyond what appears, was aimed at by the Spirit ; for, faith the Apoftle, Doth God care [or oxen . ? that is, that precept hath a further fcope, i Cor. 9. 9, 10.

3. When a literal fenfe would obtrude fome falfity on the fcripture, then fuch a fcripture is to be underftood allegorically \ as when Chrift faid, Deftroy this temple, and I will build it up in three days ', it is not to be underftood of the material houfe, or Jewifh temple, becaufe then Chrift's word would not have had its accomplishment \ but allegorically of his body : So, when Chrift faith, Except a man eat his flejh, he Jhall not live, John 6. 53. it cannot be underftood literally, feeing all who have obtained life, did never eat his fleSh in a carnal bodily way.

4. Any fcripture is to be accounted allegorical, when the literal fenfe a-greeth not with other fcriptures, and is not repugnant to the analogy of faith, or rules of right manners *, As, when we are commanded to heap coals of fire upon the head of our enemy. Now, it were againft the command of not avenging our felves, if literally and properly underftood ; it muft therefore iignify fome other thing.

5. When a literal fenfe anfwereth not the prefent fcope of the fpeaker, and the fpeaker would be thought impertinent, if his words were properly taken, then it would feem neceffary to expound it as an allegory : So, Matth. 3. 10. when John is pre fling repentance, he faith, The ax is laid to the root of the tree. &c. and that parable of Chrift's, Luke 13. 7. fpeaking of the husbandman that fpared his tree three years. If thefe places were only properly underftood, they would not infbrce repentance, which is aimed at -, they muft therefore be expounded, as having fbmething more in them, of a deeper reach, which may conduce to that fcope.

And feeing, according to thefe rules, all the abfurdities mentioned would follow, if this Song were literally and properly expounded •, it muft therefore be taken allegorically, and the do&rines muft be drawn from its infide, or fcope, when the vail of the allegory is laid by.

But, Thirdly, Becaufe 'tis dangerous to leave men to coin what expofitions they pleafe of fuch fcriptures, therefore, as upon the one hand, 'tis abfurd to caft all doctrines from them, as unfolid •, fo, upon the other hand, we would fee what may fix us in a folid expofition, and fo what may be efteemed a well-grounded do&rine, drawn from fuch an allegory.

D 2 I Shall,

I ihall, in order to our help in this, name five rules, whereof the laft is fafeft.

i. Some allegories at the firft view ieem plain, and imprint their meaning on thefe that have the leaft capacity, that it may be known, at leaft, what in general they aim at \ and therefore, fuch are left frequently in fcripture unexpounded, and are nfed to prefs moft obvious truths, fuch is that of John Matth, 3. io. The ax is laid to the root of the tree \ and he hath his fan in his hand ? &c. the meaning whereof is at firft obvious to be a peremptory certification, preifing prefent repentance : So is the parable of the m$rizge,Matth. 22. 1. which at firft view appears to be underftood of efpoufing believers ro Chrift as their husband • And fo Chrift's command to take up the crofs, &c. Thefe, as to their meaning, are obvious j and we think fuch is this Song in its general feries : the very reading of it feems to imprint, that Chrift and his people muft be taken up as the parties, and the love here fpoken of, muft be fuch as is betwixt them } andtho' particular expreifions be dark, thus far it is obvious.

2. The meaning of an allegory may be gathered' from the common life of fuch phrafes and expreftions, in our common ufe } So kiffing and embracing, &c. fignify love, and are expreflions of mutual afteftion. In an allegory, then, thefe, and fuch like, are to exprefs analogically fome fpiritual thing, anfwerable in our fpiritual life to fuch things m our bodily life , thus they exprefs fpiritual love, : and the fenfe of it: Thus eyes, hands, feet, &c. applied to God, denote fome fingular property in him j if allegorically applied to believers, they denote fome qualification of the new man, that hath fome analogy and refemblance to thefe, as knowledge, activity, patience, &c. be-caufe by our eye we fee, by our hand we work, and by our feet we walk and travel, &c. Thus are they transferred, to hold out fome other thing than appeareth at firft from the words \ and the work of the interpreter is to bring out the fcope and matter in plainexpreflions, that it may look like the thing it is, and which is aimed at as the fcope.

3. 'Tis helpful in expounding of allegories, to know how fuch phrafes are expounded in other places \ as when fome things are fpoken of David, that cannot literally agree to David, then fee who is meant, in other places of fcripture, by him. If it cannot be known what is meant by a marriage-tie here, feeing it can be no humane thing, fee what other fpiritual marriage is fpoken of in any other place of fcripture, and who are the parties, and this is to be expounded by that..

4. Being to interprets any allegorical place of fcripture, we would fee, not only to the fcope of all fcripture, and the analogy of faith in general, but to the fcope of the Spirit in that place : As for example, If we would nnderftand what is intended by the parable of the Prodigal, we would firft

con-

confider the fcope, which is to fhew God's ready welcoming of a fmner, and then lavel the expofition, as ferving to illuftrate that fcope. So we would confider what is the Bride's fcope, Chap. 5. 10. and'tis to defcribe Chrift \ and, CbajL 7. 1. we would coniider what is the Bridegroom's fcope, and 'tis to defcribe her : So then it agrees with the fcope, to open thefe places, and ap~ ply them to what is commendable in him, and her. And thus the expoiition, and do&rines from it, do not only fuit with the analogy of faith, and are not contrary to found do&rine 5 but alfo fuit with the intention of the Spirit there, and are agreeable to it: For the Holy Ghoft, under general commendations, may include all particulars,which may ferve to make out the general; and fo, when the fcope is to hold Chrift out as all defires, then whatever makes him appear defirable, and ftandeth with the analogy of the expreilion, may well ftand with that fcope. This is fure, efpecially when negatively 'tis inferred -, that is, when fuch a fcope neceffarily inferreth fuch a do&rine, and when that fcope could not be attained, if flich a doftrine were not fuppo-fed : As when in general, Chrift and his Church are holden out to ftand in a near relation together, and fb to carry one towards each other, as being under fuch a Relation \ this will necelfarily infer a covenant, and an union by faith upon the grounds of it, and fome evidencing of the proofs of Chrift's love, &c m becaule without thefe that relation could never have been, nor can itf without them be underftood by us;

5. The laft rule, which we call moft fure, is this, Then we may fafeiy conclude, that we have reached the true meaning of an allegorical fcripture, when, from the fcripture,in the fame, or other places,agreeing with the fcope of the prefent allegory, we gather in plain expreilions what is meant thereby, or what was intended by the Spirit in fuch an allegorical exprefTion j as when Chrift clears the parable of the Sower, he calleth the feed the word, &c. which makes, the meaning clear, and above queftion v Or, when a plain expreilion is mixed in with the allegory \ So that expreffion, Cfefii, U Let him kifs me, &c. in the words following is expounded by a more plain expreilion, to wit, thy loves are better, &c. Hence we folidly gather that by kiffes are meant love : and this do&rine is fure, Chrift's love is vehemently defired by the Bride. Thefe ways for rinding out what is the fenfe of fuch fcriptures, are fafe ; and therefore, that faying, fymbolick fcriptures are not argumentative^ is to be underftood with a limitation, to wit,, except in fo far as the fcope and meaning of the Spirit is known, and in fo far as the allegory, or the feveral parts thereof,agreeth with, and conduceth. to the clearing and making up. of the known fcope.

All thefe ways going together, and taken along with us, we may, through God's bleifing, undertake the opening of this Song, and draw doctrines from it,, fo expounded, not only agreeable to other fcriptures, and the. analogy of

faiths

n A Ksy vjejui

faith, but alio as agreeable to the fcope of this Song- yea, even the fcope of fuch a portion of it, though poffibly every expreffion in its meaning, be not fo fully reached 5 which is not the thing we dare promife, bur humbly to effay the making of it in fome meafure clear, relilhing, amiable, and comfortable to God's people* And fo we leave this conclufton.

The 3d Concluf. and laft is, That the doctrines which this Song yieldeth for all conditions, and which for believers ufe are to be drawn from it, are the fame plain, folid, fpiritual truths, which are drawn from other fcriptures wherein Chrift's love to his Church and people, and their exercifes, are fet down : and if in its expofition it refolve in the fame meaning with other fcriptures, then muft alfo the doctrines be the fame •, and therefore fuch doctrines concerning faith and manners, for believers direction in all cafes as arifeth from the gofpel, and other plain fcriptures, pfalms and hiftories, may be folidly drawn from this Song : and fiich, when they are drawn, are folid, ( being according to the forefaid general rules ) and weight is to be laid on them, in a chriftian walk. We mall therefore endeavour to make this out that when the doctrine of faith, repentance, diligence, &c. and fuch other doctrines as are in the gofpel, concerning the covenant, or Chrift, are fpoken of, ye may not think it ftrange, nor unfuitable to this Song. And therefore we fay,

1. If the doctrines be fuitable to the fcope and matter contained in this Song, then they are fure and folid, and weight is to be laid upon them: but the doctrines concerning Chrift's love to, and care of, his Church, and concerning her exercifing of faith, repentance, &c. are fuitable to the fcope, and agreeable to the matter of it. Or thus, If the fcope and matter of this Song do agree with the goipel ( I call the gofpel what in the New Teftament is more fully holden forth and more clearly ) in the fcope and matter of it; then muft the doctrines which arife from it, be the fame with thefe that rife from the gofpel: but the firft is true, as is formerly cleared, therefore muft this laft be fo alfo. And what is the fcope of the gofpel, but to fet forth Chrift's love to his Church > to fhew her duty, &c. And is not that fame the fcope here alfo ? Only what is preceptively, or do&rinally delivered there, is here as it were acted in a fort of comedy, and compiled in a fong, but ftill for the fame end.

2. If the fame allegories, in other places of fcripture, will bear folid doctrines concerning Chrift, his covenant, faith, &c. even mch as are in plain fcriptures^ then muft this Song do the like, feeing it is the word of God, tending "to the fame fcope with thefe. But it is clear, If a. 5. 2. Jer. 3. Matth. 22. Rev. 19. 7. that the fame allegories of vineyards, fruits and marriage, &c. are ufed, and to the fame fcope with this, and are made ufe of to yield folid doctrines concerning faith, fhiitfulnefs, and other doctrines belonging to a

be-

believer's faith and practice: therefore it muft be fo here ; for tho 3 this Son be larger, and is made up of moe allegories together, that will not alter the nature of it, or of the doctrines which muft be drawn from it.

3. If we compare this Song with the 45 Pfalm, it cannot be denied, 1. but that Pfalm and this Song are to one fcope, and of one ftile or ftrain, in pro-fecuting that fcope \ 'tis a Song of love for the King, and a fpiritual marriage is the fubject thereof, as is clear from the very reading of it. 2. It cannot be denied, but that folid proofs and doftrines, concerning many points of faith and practice, which are in other plain fcriptures, are, and may be war-rantably drawn from it, even as if it were plain gofpel: therefore muft the doctrines be fuch which arife from this Song alfo *, for that pfalm is ufed, even by the apoftle, Heb. 1. 8, 9. to confirm the great truths of the gofpel.

4. If this whole Song be one piece, and of one nature, driving all along the fame general fcope, then fuch doctrines, as the places in it, which are clear, do yield •, fuch, I fay, muft be contained (if we could difcern them ) inthefe places of it which are moft obfcure : but what is moft plain in this Song, fpeaks out fuch plain doctrines, experiences, &c! therefore what is more obfcure, may be refolved in fuch alfo: for we may beft know what kind of doctrines floweth from what is obfcure, by* the places that are more clear, feeing God in the moft dark fcriptures ordinarily hath infert fome plain paffages, or given fome hints of his mind, to be as a key for opening all the reft. Now, if we will 7 for inftance, confider fome fuch places as thefe, My beloved is mine, &c. / called, but he gave me no anfwer, they yield plain doctrines, as other plain fcriptures do : and therefore, feeing it is one continued Song, and each of thefe dark and plain places anfwer one another, to continue the feries of the difcourfe upon the fame fubject, we may know by what is plain, how tounderftand what is couched within that which is more dark.

5. As one piece of the allegory is to be refolved, fo by proportion muft all the reft, there being one threed and fcope: now, that fome pieces of the allegory may be expounded in clear doctrines, concerning Ghrift and his Church, may be gathered from paralleling fome parts of it with other fcriptures , as if we compare that excellent defcription of Chrift, Chap. 5. io.' with that which John fets down, Rev. t. 13. we will fee a great refemblance betwixt the two (if this laft have not refpect unto the former) efpecially in that which is fpoken anent his feet, and legs, and his countenance : But it is certain, that defcription, Rev. 1. 13. is given him with a purpofe to de-fcribehim, and to {et out the feveral attributes and excellent qualities he is ftrniihed with •, as Omnifcience by his eyes, Juflice by his legs, walking furely v Omipotence by his arms, &c, which are particularly fo applied in the epiftles to the feyen Churches, Chap. 2. and 3. and afterward. If then there, by the Spirit's warrant, we may draw from Chrift's being faid to have

tve.'

eyes, that he is omnifcient (and fo in other properties) may we not alfo think, that feeing 'tis the fame Spirit that fpeaks here, in the particular de-fcription that is given of Chrifl and the Bride in their feveral parts, that thefe fame particular properties may be aimed at ? and may we not make ufe of fuch interpretations elfewhere given, for our help in the like particulars, and fo alfo in other things ?

6. Thus we argue, Either this Song is fo to be refolved, as hath been faid, and fuch doctrines are to be drawn from it, as arife from the Gofpel, for ex-prefling the way of believers with Chrift, and his with them^ Or then, i. There are no doctrines to be drawn from it, but this Song is a mere compliment, and but ignorantly, with holy blind affection, to be fung •, which is abfurd : Or, 2. The docrrines are -but to be gueffed at, and fo the truth of them is only conjectural ^ which will come near the former abfurdity, and fpoil the believer of any folid edification he could have from it i Or, 3. It muft contain fuch a kind of love, fuch cafes and doctrines concerning Chrifl and believers, which are different from the Gofpel, and the cafes of faints plainly recorded elfewhere \ now, this would neceflitate an uncertainty of its meaning, and hazard the coining of two ways of Chrift's dealing with his people, as alfo, of theirs with him, two unions, two marriages, &c. Or, 4. It muft contain the fame doctrines concerning faith, Chrrft, the covenant,the Church, ■&c. which are contained in other fcriptures, and in the Gofpel ^ which was the thing to be proven.

We have been the larger on this, to obviate two extremes, that men are given to follow, in reference to this Song. 1. Some lothing plain truths, which are plainly delivered in fcriptures properly to be taken \ and becaufe this in expreflion and ftrain difTereth, they conclude there muft be fome uncouth, ftrange and odd thing here. It is true, if we look to the degree of warm affections that breathe forth here, we may conceive that there is fome-thing odd and lingular in this Song : But, as to the kind of doctrine here delivered, there is nothing new * 7 and to imagine the contrary, were as if a man fuppofed, there behoved to be fome -ftrange liquor, or meat in curious-like glaifes, and difhes, becaufe the mafter of an houfe might ufe variety of veffels, for the delegation of the feafters, yet ftill giving the fame folid food and drink, tho' diverfly prepared-, Or, as if a man would fuppofe, Paul and Barnabas, Chrifl: our Lord, and Job??, did preach different Gofpels, becaufe they were of different gifts, and had a different manner of expreflion. 2. On the other hand, fome are ready to. caft at this book as ufelefs, becaufe they fee not plain truths at the firft in it, and poflibly think all endeavours to expound it, or draw ^doctrines from it, but a gueifing ; and are ready to offend, when they meet with nothing but fome fuch truths as are. obvious in fome other fcriptures. This wrongs the worth, and divine authomf V of this fcrip-

ture

ture alio \ and tho' many (and we among others) may mifapply fome things >n this Song, yet to fay they cannot be rightly applied, or that fuch doctrines as we have before mentioned, are not native to it, is too precipitant, to fay no more.

For further clearing and confirming of thefe proportions and conclufions, we fhall anfwer fome objections or queftions which may be propofed concerning what is laid.

Hr/r, It may be objected, If allegorick fcriptures be fo to be expounded, and fuch doctrines to be drawn from them j then, why are fuch fcriptures fet down under fuch figurative expreflions > Might they not be better in plain words ? or might not fuch plain fcriptures be rather expounded, which bear fuch doctrines with lefs difficulty ?

Anf. If this were urged, it would not only reflect on this Song, but on many places of fcripture, and alio on the expounding of fuch fcriptures * 7 yea, it would reflect on the wifdom of the Spirit, and his fovereignty, who may choofe what way he pleafes, to exprefs his mind to his people \ and whatever way he take to do this, fore, it is ftill the beft, and it may warrant us to acquiefce in the way he hath taken to fpeak his mind, that it is he that fpeaks : Yet there may be good ends given of this his way, or weighty reafbns (even for our behoof) why he fpeaks to his people in fuch terms and language •, As, 1. Here he putteth all the conditions of a believer together, as in one map, which are more lparfly, and, as it were, here and there, to be found elfewhere through the fcriptures 3 we have them here compend-ed together, in a fort of fpiritual dependence one upon another, and in a connexion one with another. And they are put in a Song, to make them the more fweet and lovely *, and under fuch poetical and figurative expreflions, as belt agreeth with the nature of fongs and poetical writings, that fo believers may have them together, and may fing them together, for the help of their memory, and upftirring of their affections.

2. Thefe figures and fimilitudes have their own ufe, to make us the better take up and understand the fpiritual things which are reprefented by them ^ when, in a manner, he condefcends to illuftrate them by fimilitudes, and fo to teach (as it were) to our fenfes, things which are not otherwife fo obvious : for which caufe, Chrift often taught by parables the greateft myfteries of the gofpel.

3. Thus not only the judgment is informed, but it ferveth the more to work on our affections, both to convince us of, and to deter us from what is iUn when it is propofed indifferently in an allegory, as Nathan in his parable tij^pavid did : And alfo, it conduceth the more to gain our/affections to love

1 fuch things as are here fet outj wherefore, even Heaven itfelf is fo defcribed s from fimilitudes of fuch things as are in account with men, Rev. 21. 22. And

E ChrifFs

Chrift's love becomes thus more comfortable, and our relation to him the more kiudly-like, when 'tis illuftrateby Marriage, and the kindly expreflions of a Eusband and Wife ; for this alfb, God is compared to a Father, and his pity to a father's pity to children,to make it the more fenfible and comfortable.

4. Thus alio any knowledge that is attained,or any impreifion that is made* is the better fixed and kept: fimilitudes are often retained, when plain truths are forgotten, as we may fee in experience *, yea, the retaining of the fimili-tude in the memory, doth not only keep the words in mind, bnt helps to fome acquaintance with the thing which is fignified, and finthereth us in un-derftanding the manner how fiich and fuch things, the Lord doth to his people, are brought about.

5. Thus both the wifdom and care of God and his Spirit appeareth, who taketh divers ways to commend his truth unto men, and to gain them to the love of it, that they who will not be affetted with plain truth, he may, by more taking expreflions, commend unto them the lame thing -, which is the reafon why he hath given divers gifts and ways of holding forth his truth unto minirters } fome have one way, like tons of thunder •, fome another, like fons of confolation •, and yet all to carry on the fame end, that the one may be helpful unto the other. Indeed, if God had delivered his truth only in obfcure terms, the obje£Hon might feem to have fome weight •, but when he doth it both in plain and obfcure ways, this is his condefcendency and wifdom, by all means feeking to gain fome.

6. Thus alfb the Lord removeth occafion of lothing from his word, by putting it in fome lovely artifice, in the manner of its delivery ; and alio, he doth hereby provoke his people to more diligence, in fearching after the meaning of it} it being often our way to efteem leaft of what is moft obvious, and moft of that which is by fome pains attained.

7. Thus alfo the Lord maketh the fludy of his word delegable, when both the judgment and affe&ions are jointly wrought upon *, and to ihew thnt all the believer's conditions may be matter of a fweet fbng to him ; whereas fome things, if plainly laid down, would not be fo cheerfully digefted: Thus he maketh the faddeft matter fweet, by his manner of propofmg it.

8. Alfo the Lord ufeth to keep the Songs, and fpiritual allowance of his own, fbmewhat vailed from the reft of the world ; for they have meat to eat the -world knowtth not of, that believers may fee, and feed fweetly, where they difcern nothing •, and that they, having this commented on by experience betwixt him and them, may fing that fong, which none other in the world can learn, as the hundred and forty four thoufand do, Rev. 14. 1. for thus 'tis faid, Matth. 13. 9, to, i i, &c. that Chrift fpake in parables, that not only he might condefcend to the weaknefs of his own, fo as they might bear it, £fark f, 33,34. but alfo, that Others, feeing might fcc y and not terceive^

Often-.

Often that fame way which his own gets good o£ proveth a ftumbling to others, through their own corruption.

9. There may be alio fomething of God's defign here, to try the humility and fincerity of his people, if they will ftoop to every way he ufeth, becaufe 'tis his \ and if they will love the word, not as fo, or fo propofed, but as it cometh from him, and is his, and as fuch humbly receive it, as being that which (tho' it feem to others fboliihnefs, yet) makes them wife untofalvation. The mockers taunted Eaekiefs meffage, under this notion, that he fpake parables, Ez.ek. 20.49. but Zech. it. to, ii. when the -prophet broke the two (laves, (which was a dark and myfterious-like action) the poor of the flock waited on him, when (as 'tis like) others fiumbled alfo. By all which, we may fee, why the Lord hath fo compared together plain ufefiii doctrines, under fuch expreflions, in this Song*, and alfo, why our undertaking to open it,may be well conftructed,even tho' thefe fame truths may elfewhere as clearly arife; yet thefe truths are here in fuch a way connected together, and fo not only propofed, but alfo commended to us, as will not any where elfe be found.

Obj. 2d. If any fay, The raifing of fuch Gofpel-doctrines makes this Song look more like the Gofpel of the New Teftament, than a Song of the Old.

Anf. 1. Is it the worfe, that it look like the Gofpel ? Or, are not fuch doctrines (if they follow from it) the better and more comfortable ? Certainly there is no doctrine, more edifying and comfortable to believers, and more like, or more becoming Chrift's way with believers, or theirs with him (which is the fcope and fubject of this Song) than Gofpel-doctrines are. High foaring words of vanity, and myfteries having nothing but an empty found, are much more unlike this fpiritual Song, than thefe. 2. If it fetout Chrift's way to believers, even under the Old Teftament, and believer's way of keeping communion with God even then *, is not that the fame Gofpel-way which we have now ? Their faith and communion with God flood not in the outward ceremonies, which were typical •, but in the exercife of inward graces, faith, love, &c. which are the fame now as then : Was not Chrift the fame to them as to us ? Had they not the fame Spirit, Covenant, &c. and fo the cafes and experiences of, or incident to believers then, are alfo applicable to us now ? That Chrift was then to come, and hath now fuffered, and that the way of revealing him then, was fbme way different from that we have now, will not make another Gofpel, Covenant, Faith, yea, nor Church •, we being grafted in that fame Stock which they once grew upon, and being, by faith, heirs of the fame promifes, which fometime they poffefTed.

Obj. $d. If any mould yet doubt, if Solomon knew or intended fuch doctrines as thefe, and that therefore they cannot be well digefted, if drawn from this Song, beyond his mind and meaning. \Anfwer y 1. Our great purpofe is to know what the Spirit intended, and not what Solmtm understood : and if this

E 2 be

be the Spirit's intention, to fet out Chrift's way with his Church, then fuch do&rines as agree therewith, muft be agreeable to his meaning. 2. Yea, fup-pofe Sohmon and other prophets Ihould be ignorant, in a great meafiire, of the meaning of fuch things as the Spirit foretold by them (as ic is not im r poilible in fome extraordinary things, efpecially when their knowledge in thefe was not effential to the truth of their prophecy •, for they might have a kind of nefcience in the particulars, tho' they were lure the things'they delivered were, in the complex prophecy, God's word) yet, will any fay, that we ihould limit the words fpoken by them, to their underftanding of them ? If fo, by what rule would we know, if, or how they did underftand them ?

3. Therefore we- fay, It was with Sohmon here, as with other prophets, (as Ifaiah, and others) who fpake many of the Gofpel-truths, which in particular they might not fo fully know, as we do now, when thefe prophecies are fulfilled ^ yet was it never doubted, but the moft deep myfteries of die Gofpel were contained in their prophecies.

Yet, 4. We fay, There is no ground to think, but Solcmon knew much of the mind of the Spirit in this Song, yea, more than many learned men now a-days. For, i/r, He was not only a believer, but one eminent for gifts and knowledge : and none will fay but he was fo for divine knowledge,^ as well as humane \ as his books, particularly, Prov. 4, 8, 9 chapters, in his defcri-ption of Chrift, the fubftantial Wifdom of the Father, &c. do mew. And can it be thought, he wrote this book, without any fenfe of what he wrote? .2aly y Can it be thought, but he lavelled what he wrote here at a fcope, and that afterward himfelf made life of it, for his edification and comfort ? which could not be done, if he had not underftood the moft of thefe Gofpel-myfte-ries, upon which all this fweet conference betwixt Chrift and believers is founded. $dly y His writing in fuch term's mews, that the words were notig-norantly fallen upon*, but he, having knowledge of all herbs, ipices, C~r. and how to apply them to fpiritual things, pitched upon thefe as the moft pertinent fimilitudes y which are therefore, by the fpecial wifdom of the Spirit, made ufe of in this Song, as in other his writings: Yea, certainly his knowledge, how fpiritual myfteries are couched up in thefe fimilitudes, and reprefented by them, was beyond what we can reach unto now *, and therefore we dare not infift, or be peremptory in the particular application of thefe fimilitudes. 4'^y> The fubjecl: of this Song not being prophetical, but narrative and do&rinal, containing fuch exercifes as might be, and certainly were found in believers, even then, and fuch difpenfatibns as they ufed to meet with, will any fay he was a ft ranger unto them-, feeing there was acceft to know thefe much better than prophecies of things which were to come ? Yea, 5f/;/y, Is there any thing here, but what in other fcriptures of the Old Te-fcuvient (andefpecially Songs and Pfalms) is to be found,where the cafes and

\

for opening up the Song. 29

efcercifes ofGod's people are let down? And it needs not be thought ftrangc,if we equal him in knowledge with others of his time, or before him;, and that he fetb down in a more artificial manner, according to his meaiure of gifts, that which others fet down in more plain terms, yet both by the fame Spirit.

We may then confidently hazard to draw the fame do&rines concerning Chrift, the Gofpel, Church, &c . from it, that are to be found in other more clear and plain fcriptures. One of the Fathers (Jthanaf in Synopf.) comparing this Song with other fcriptures of the Old Teftament, fays, h is 04 John Baptift among the Prophets : Other fcripwcs [peak of Chrift as ccm ; ng, (faith he) And afar off" ; this fpeaks of him, and to him*) as already com?, and near hand : And indeed it is fo *, for fo, even then, he was fometimes very familiar and prefent both to the faith and fenfe of his people, as well as now. Thus alfo, even Origen (tho r in plain fcriptures too luxuriant, yet in this he) feems to own this fame fcope. Thus alfo Zanch. in Eph. 5. makes it a compend and copy of the fpiritual marriage with Chrift. And Bodius in Eph. pag. 114, fays, "Tis ipfim fidei^.& religionis chriftiana^ medulla.

If it be faid, "if we. interprets this Song after this manner, then all the observations will run upon believers cafes only •, which would feem to fay, that no do£lrines may he drawn from it, for the edification of thefe who are yet unrenewed ; and what ufe can it then be of, to them, who yet are.the great- ' er part in the Church ?*

r Anfi The Gofpel hath doctrines fuitable to all' within the Church ; and this Song, being in fubftance Chrift's way with his Church, muii alfo contain doctrines ufeful for all within the feme.

2. In this Song the Church is not only confidered as invifible, and unite by true faith to Chrift y but alfo as vifible, and as under external ordinances, as hath been faid : and, in that refpeel, it furnifhes doctrines fit for all.

3. This Song will furnifh doctrines ufeful for thefe, as other parables or allegories of that kind do,which Chrift u\ed often even for the edification of fiichi

4. Doctrines from all places of fcrlpture may be raifed by analogy ; as from fuch places, where God holdeth forth the way he ufeth with his own, when they have wronged him by fin, which is to humble them, and bring them to repentance •, ere they fee his face again, fin becomes bitter even to them : From fiich places, I' fay, we may gather by proportion, that God ? s way with unrenewed finners, whom he minds to bring to peace and friend-iliip Xvith h^mfelf^ is to humble them, and make fin bitter to them, feeing the recovering of peace, and the firft founding of peace, as. to this, is brought about after the fame manner.

5. From fuch places, as fpeak dire&ly Chrift's fpecial love to believeny there may be drawn good ufes and applications to others *, partly, to engage them to him* who lb; loves his own y partly^ to* ternfie'' thefe who are

not

JO A l^ey ufeful

not his, by their being debarred from any right to fuch excellent privileges

6. Where the Bride's carriage is commendable, 'tis a copy and pattern to all, even as examples and precepts are ordinarily given in common to all, and ferve to diretf: every one in what they mould aim at, and alio to convince for what they are ihort of: The duties me is taken jwp with, being moral, her example in thefe muft lay an univerfal obligation upon all ^ and in fuch things wherein me falleth through infirmity, her carriage ferveth well to deter all from thefe evils.

In the lafi place, for better'understanding of the fubjeft of this Song, we would take alongft with us, Firfi, Some Obfervations. Secondly, Some Rules.

(i.) Thefubjeft thereof is to hold forth the mutual and interchangeable exercife and out-lettings of love, as well betwixt Chrift and particular believers, as betwixt him and the Church: As alfo, his various difpenfations to the Bride, her divers conditions and tempers, and both his and her carriage under them, and her out-gates.

(2.) The manner how this fweet fubjeft is fet down, is by way of dialogue, in feveral conferences, after a dramatick way (as it is called) becaufe thus the mutual love of thefe parties is beft expreiTed : In which there are, 1. The principal parties in the difcourfe ; 2. Others, as friends or attendants waiting on. In the Gofpel, John 3. 28, 29. there are mentioned the Bridegroom, and his Friends, and the Bride ; And Children of the marriage-chamber are fpo-ken of^ Matth. 9. 15. by which are underftood Virgins and Companions, that attend her, and alfo go forth to wait on him -, which are of two forts, fome wife, being really fo, fome foolijh, being wife in profeilion only, Matth. 25* 1, 2. There is alfo mention made of a Mother , GW. 4. 26. which hath two forts of children, fome born after the flejh, and but children as it were of the bond-woman *, others born after the Spirit, and true members of the Church invisible : The former perfecutes the latter ; and of both kinds of children, are fome of all ranks, amongft Priefts, Apoftles, Minifters, &c.

We will find all thefe parties in this Song, a&ing their feveral parts.

1. The Bridegroom is Chrift} John 3. 24. called the one Husband, 2 Cor. 11. 1. for there is not another fpiritual husband, to whom believers can be match* ed. He is the Kings Son, for whom the marriage is made, Matth. 22. 1,2, &c. He is the Lamb, unto whofe marriage the hearers of the Gofpel are invited, Rev. 19. 9. And Pfal. 45. he is the King, unto whom the Queen is to be brought after ihe is adorned -, by this name he is alfo ftiled in this Song* The King, Chap. 1. 4, 12, &c. and the Beloved. Thofe, and foch titles are given to him, which cannot be underftood to be attribute to any but to Chrift only, by believers.

2. The Bride is the Church, and every believer in divers confiderations (as is faid before) who are married to Chrift, and are to be made ready and

adorned

for opening up the Song. J i

adorned for the folemnizing of the marriage. Of the nature of this marriage lee more, Chdf. 8. 8. ■'*

3. The Bridegroom' } s friends are honeft minifters, who rejoice to fee him great \ fuch as John was, Jo. 3. 29. and fuch were the apoftles, Jo. 15. 15. Such are here the Watchmen, trufted with the overfight and edification of others, fpoken unto. Chap. 2. 15. and fpoken of, Chap. 3 3.

4. The Virgins, or children of the marriage-chamber, are here called Daughters of Zion, Chap. 3. 11. and ofjerufalem (many whereof are weak,ready to ftumble, Chap. 1. 6. and of little knowledge, Chap. 5. 9. and ready to flir up the Bridegroom, Chap. 3. 5.) and the Virgins that love Chrifi, Chap. 1. 3 V and the upright, Chap. 1. 4.

5. The Mother is the univerfal vifible Church, wherein are many true believers, who are converted to Chrift by the Word and Ordinances difpen-fed therein, and to which alfo many hypocrites belong as members.

6. The children of the promife, are true virgins that love Chrift •, the children of the bond-woman,m& the fieih,are unrenewed profeffors in the Church,as alfo falfe teachers, who aft their part here likewife, Chap. 1.6. and 2. 15. and 5. 7.

(3.) This conference, as it is betwixt Chrift and the believers 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 hers, and me is his. 3. In their expreilions, which are fuch as ufe to be betwixt moll loving parties, who live, exercifing conjugal love, moft kindly and intimately together. The reafon whereof is, 1. To fhew the near union that is betwixt Chrift and his Church *, there is a relation, and a moft near relation betwixt them, that is not betwixt him and any others. 2. To ihew the kindly effe£ts of that relation in both the parties, efpecially the faithfiilnefs and tendernefs of the husband,in walking according to it in every thing. 3«'Tis to fweeten every piece of exercife, the believer meets with ' 7 yea, to make all difpenfa-tions digeft the better, feeing they are difpenfed, and ordered by fuch a loving husband. 4. 'Tis for warming the believer's heart the more to Chrift, and to make this Song heartfom and delightfom, that fo believers may have always a marriage-fong, and every night may be to them as a marriage-night.

(4.) The purpofe or fubje& of this Song, is Chrift,and divine things of all 1 forts ; but mainly the experiences of grown Chriftians, held forth in moft noble and lively exprefhons, as. was before a little cleared.

(?.) The fcope of all is, to exprefs the defirablenefs of fellowfhip with the 1 Bridegroom, and how the Bride thirfteth and longeth for it^ and how careful file is to entertain it, and by laying out his matchlefs excellencies to commend him to others7 and which alfo feems to be the fcope and defign, for which this fcripture is given to the Church : And fo her breathing after communion with him,doth here begia the conference, v.JZ<Let bim.fcfs me&c.

(6.) Th3

(6.) The manner of their expreifion is, i. Sweet and loving •, and therefore this conference is carried on, under the terms of marriage, and the titles of Beloved , my Love, Spoufe, Sec. (as being the moft lively that can exprefs that relation, and moft appofite for entertaining of mutual love) are here made ufe of. 2. The manner of expreiHon is fomething obfeure, tho' fweet, that fo the Lord's people may be ftirred up to painfulnefs, and diligence in fearch-ing out his mind \ and alfo, becanfe the myfteries here contained, are great, and cannot, as they are in themfeives, be conceived: therefore, that they may be illuflrate, parables are ufed, as Mat. 13. 34. compared with Mark 4. 3B. where it is clear, that the intent and effecl: of the lord's fpeaking by parables, is to help fome to take up thefe myfteries, and to leave lome ignorant. 3. The Spirit of God doth here make ufe of borrowed expreflions, the more lively to.let out the fpiritual matter contained under them •, and, by things moft taking, and beft known to our fenfes, to hold out divine myfteries, unto which thefe expreilions are to be applied. 4. Often thefe fame expreilions are made ufe of in one place, in fpeaking to the Bridegroom, and in anorher fpeaking to the Bride, he calling her chief among the Daughters, and me him chief among the Sons, but in a different fen{e \ for, he ftiles her from his acceptation of her, and from his imputation and communication of his graces to her : but fhe ftiles him from his own excellency and worth, he having all in himfelf, and nothing borrowed from any other, but imparting that which is his, to her. Secondly, The Rules we would take alongft with us in our proceeding,are thefe:

1. We would find out, who (peaks in every palTage of this Song j for this Terves much to clear what is fpoken.

2. We would carefully ponder, what is the purpofe of the Spirit in every part thereof^

3. We muft apply and conform expreflions to the fcope, and expound them by it, and not ftick too much in following of every thing, which thefe allegories feem to bear '■> but draw the doftrines from them, being compared with the fcope, and other places of fcripture, not infifting too far upon the fimilitudes.

4. We are to take fpecial notice of the Bride's frame, in her manner of fpeaking : For we may obferve, that often,in the vehemency of her paflionate love, fhe breaks out without any feen connexion, or order, as Chap. 1. 2. and by cutted, broken, and vehement expreifions, in her divers frames and tender fits, as her cafe is up or down, (abruptly, as it were) me ufeth to exprefs herfelf.

5. We muft not apply all fo to the Church, as to fhut out believers, nor contrarily *, but take in both, where both my come in •, and more efpecially apply to the one, where the purpofe makes moft for it, as hath been faid,

O rl A *♦

«$&%&

GHAP. I Verfe i. The Song of Songs, which is Solomon's.'

[Efbre we enter upon the purpofe of this chapter, or give the division of it,we would firft fpeakto the Title contained,wr. i. We account this Title Scripture, it being in the Original, even as other titles, prefixed to divers Pfalms, as to Pfal. 51, 102, &c. In it three things are fet down*, 1.The nature of this fcripture. 2. Its excellency. 3. Its inftrumental author, who was made ufe of by the Spirit i n penning of it. Firft, For the nature of this fcripture, It is a Song. Songs, in fcripture,are fuch portions or books thereof, as were efpecially intended to be made ufe of, for the praifing of God, the edifying and comforting of his people, in finging of them. Three forts of them were in ufe among the Hebrews (as the titles of our pfalms do clear, and as they are mentioned by the apoftle, Eph. 5.19.) 1. Ffalms, fuch were tifed, both with voice and inftruments. 2. There were Hymns (fo the 145 pfalm is intituled) fuch in the matter of them, were wholly made up of praife, and what immediately led to that. 3. There were fpiritual Songs, which were more extenfive in the matter, taking in hiftories, cafes, and exercifes of all forts •, and might be fling with the voice, without inftruments, either publickly or privately. Of this laft fort, is this Song, intended to be made ufe of in the praifes of God -, and fo compofed, both for matter and manner, as it might beft attain that end, and prove edifying and comfortable alfo to believers, in their finging of it.

2. The excellency of this Song is expreft in this, that it is A Song of Songs f A moft excellent Song •, this being the manner how the Hebrews exprefs their fuperlatives. While it is called A Song of Songs, it is compared with,and pre-

F ferred

ferred to all other fbngs. And we conceive the comparifon is not only betwixt this and humane fongs , but, i. It is compared with, and preferred to all thefe which Solomon wrote \ and 'tis preferred to all tliefe One thoufand and five, mentioned, i. King. 4. 32. 2. It" is compared with all other fcriptural fongs, fuch as is recorded.JE.voi. 15. and Jud*. 5. &c # Of all which, this is, the moll excellent, as being, 1. Purpofly intended to treat of the moil choice and excellent fubjeft, to wit, Chfift and his Church •, which is not done upon particular occafions, as in other fongs, but is the great Purpofe that is only defigned and purfued. 2. It treats ofChrift and his Church, in their moil glorious, lively, and lovely a&ions, to wit, his care of, and his love unto his Church, and that in its moft eminent degree 7 and alfo, of her love to him, in its various meafures and workings. 3. It i* in a moft excellent manner compofed, by way of conference and fryeet colloquies betwixt thefe two* parties,' having in it many excellent expreffions,- and variety of them, well interwoven with fundry cafes of feveral forts, to make the whole draught the more taking and excellent. 4. It is fet forth in a moft lovely, excellent, m&-?eftick ftile and ftrain, which exceedingly ravifhes and captivates affections making the love contained in it,fweetly favour and renin, through the beautiful garment of borrowed expreilions, which is put upon it. 5. It.js a jnoft' excellent Song, in refpecl: of its comprehenfivenefs : here is an armory and itore-houfe of fongs in this one, where there is fomething treafured up for e-very cafe, that may be edifying and comfortable, which will not be fb found in any other fong *, there being fomething here fuiting all forts of believers, under all the variety of cafes and difpenfations wherewith they are exercifed \ and alfb,all the relations under which the Church flandeth: All which mould commend this Song unto us.

It is recorded of the Hebrews, that whatever fcripture was delivered m a poetical frame, they accounted rhemfelves fpecially bound to take notice of that, and to get it by heart: and indeed it is not for nought,that fomefcrip-tures, and not others, are caften in that mould: and fomething of this, as the intent of the Holy Ghoft, may be gathered from Mofes his putting his lait words in a fong, Veut. 32. that they might be the better remembred.

The 3d thing in the title, is the penman made ufe of by the Spirit, in the writing and recording this Song : It is Solomon, a great man, rich, wile, yea,an ele&faint: yet,one, who had alfo fallen into many foul faults, whom the Lord hath fufTeredto die, without recording exprefly any thing of his recovery, tho' we make no doubt of it, which (becaufe Bc!la/'mlne y llb. 3. de Juftif. Chap* 14. pag. 368. Ttinnovius and others, are at pains in contradicting this} yea, Auguftine doubts of it, becaufe nothing is direftly recorded of his recovery) we lira 11 endeavour to make clear, from.thefe confident ions.

Firfii From the Lord's promifes to him, 2 Sam. 7. 14, 15. where thefe three things are obfervable, which the Lord undertakes concerning him. 1. That he will be to him a father. 2. That he will correct him with the tods of men, if he fhall fin; which faith, he would not eternally punifh him. 3. That he would not do with him as he did with Saul, whom he reje&ed } he would not take away his mercy from Soitm-n, as he had'done from him : And if no more were in thefe promifes, but what is temporal, there would be no great confolation in them to David (whofe confoiation is one chief part of the fcope of that place.) Befide,thefe promifes, PJal. 89. 31, 32, 33. (which are the fame with thefe, 2 Sam. 7.) are looked upon as fpecial evidences of God's love, and peculiar promifes of his faving-covenant.

2. When he is born, the Lord gives him his name, yea, fends Nathan 2 Sam. 12. with this warrant, to name him Jedidiah, becaufe the Lord loved him *, which cannot be a love flowing from any thing in him, as if he had been well pleafed with his carriage, {Solomon had not yet done any thing good or evil) but it mull be a love prior to his works, and fo not arifmg from his good deeds, and therefore not cut off by his fins ; which,being like the love God had to Jacob, before he had done good or evil, Rom. 9. 11. mutt /peak out electing love, as it doth in that place.

3. He is made ufe of by the Spirit, to be a penman of holy writ, and a prophet of the Lord; all which are, by our Lord, Luke 13. 28. faid, to fit down with Abraham, Ifaac and Jacob, in the kingdom of heaven ; and there is no reafon to exclude him, feeing that univerfal {all the prophets, &c.) would not be a truth, unlefs he were there. And tho' fome wicked men have pro-phefied, as Balaam did, yet are they never accounted prophets of the Lord, as Solomon was, but falfe prophets and inchanters ', neither were they penmen of holy writ ; who were, as Peter calleth them, 2 Pet. i. 21. Holy men of Cod, freaking as they were infpired by the Holy Chop.

4. Neither are the peculiar privileges, he was admitted unto, to be .^gotten : By him the Lord built the temple, by him the covenant was expli-citely renewed with God, 1 King. 8. 9. and his prayers are often particularly mentioned, to be heard • yea, after his death, fbme teftimonies are recorded of him, which cannot confift with his rejection : See 2 Chron. 11. 17. where the ways of Solomon are put in, as commenable, with David's, tho 7 there were defects in both -^ and this being immediately after Solomon's death, it would feem he left the worfhip of God pure,andfo had turned from his idolatry ,tho' all the monuments of it were not abolifhed. And efpecially in this, he was Angularly privileged, that,in a moft lively way,he was the type of our blelfed Lord Jefus, in his interceifion, reign, and peaceable government: be-

F 2 fide

fides that, by particular covenant, the kingdom of Chrift, and his defcent from him, was eftablifhed to him.

5. It is of weight alfo, that it feems more than probable, that Solomon wrote Ecclefiafies after his Recovery j it be : ng neither among the Proverbs nor Songs which are mentioned, 1 King. 4. 32. And in it, he fpeaks out the experience he had both of folly and madnefs, and the vanity he had found in all created things, even when he had perfected his effay of all the polfible ways of attaining, either the knowledge, of their perfections, or fatisia&ion an the enjoyment of them.

The fcripture, therefore* hath not left his recovery altogether dark ^ yet, as to any hiftorfcal narration- thereof, the Lord hath fo ordered, that he pap-feth away under a cloud, for thefe good ends :

1. Thereby, Solomon is chaftifed with the rods of men (even after death) upon his namej for, his mifcarriages are fet down exprefly, but his recovery (as to any direct teftimony thereof) is paft over.

2. By this, the Lord maketh his difpleafure with Solomons ways, known } tho' he had favour to his perfon, and gave him his foul for a prey,

3. Thus the Lord would affright others from declining, and hereby teach-eth his people to be afraid to reft upon gifts, yea, or upon graces, feeing he hath left this matter fo far in the dark, as might yield an occafion (as it were) to queftion the eternal condition of Solomon.

4. It may be alfo, that Solomon, after his recovery, did never recover his former luftre, nor attain to fnch a profitable way of appearing in God's pub-lick matters, for which formerly he had been fo obfervable : for fo it is taken notice even of David, after his fall, that his following life is ftained, as different from what went beforej therefore it is the commendation of'Jehofh*pbat 9 1 Chron. 17. 3. that he. walked, in the fisit ways of his father David, which certainly is not done to condemn David's ftate after that time* but to leave that mark (as a chaftifement) on his failings i~ and feeing Solomon's were greater, therefore may this filence of his recovery be more univerfal as to him.

Before we draw any thing from this, by way of ufe, I fliall anfwer a doubt, and it is this, How can all thefe thoufand and five fongs, mentioned 1 Kings 4. 32. be lonV without wronging the perfection of canonick fcripture ? Or, what is become of them ? Oivwhat is to be accounted of the lofs of them I

Anf. We fay,. 1. The fcriptures may be full in the articles of faith, even tho' fome portions thereof, which once were extant, were now a-miifing } except it could be made out, that fome points of faith were in thefe books, which are.not to be.found in other fcriptures. 2. Yet, feeing it is not fafe, and it wants not many inconveniencies, to affert that any book once defigned sf.God to his Church, as a canon or rule of faith and manners, fliould be loft ,

and-

and feeing \t is not confident with that wife providence of his, whereby he hath fHU carefully p;eferved the treafures of his oracles in his Church •, we rather incline to lay, that tho' thefe fongs were poifcbly uieful, and might be written by the Spirit's direction, yet that the^ were not intended for the univerfal edification of the Church, nor inrolled as a part of his word, appointed: for that end. Neither can it be thought flrange that it mould be fo v for, that a thing be fcripture, 'tis not only needful that it be infpired,, but alio that k be appointed of God for publick ufe. 'Tis not improbable, but Ifaiah r . Mofes y David, Paul y and others, might have written many moe writings, upon particular occafions, or to particular perfons, which were rife-fill in themfelves for edification , and yet were never appointed of God to be looked upon, or received as fcriptures for publick ufe in his Church : So do we account of thefe longs mentioned in the objection, and other writings of Sohmon, now not extant. And, it may be, the Spirit hath pitched on this Song, to be recorded, as the fum and chief of a r the reft •, as he did pitch upon foma particular prayers of David and Mofes,. &c. palling by others.

And Uftly-, We are rather to be thankful for the great advantage we have by this, than arrxioufly to enquire what hath become of the reft*

There are four things,we would propofe for ufe, from the title of this Song;

Btftt That fmging of believers cafes, even their feveral cafes, is allowable \ or, that fmging of divers and different cafes, yea, even their faddeft cafes, is not inconfiftent with, but very agreeable unto, the work of praife. Ye fee^. this is a Song for the nature of it, which Song is to be.fung , yet, for matter, exceeding comprehenfive of all forts of cafes, and thefe various.

There are (amongft others) five cafes, in which to fing, doth fometimea fiumble, at leaf!, ftick much with thofe who are weak and tender ^ all which we will find cleared in the Bride's practice of fmging this Song.

1. 'Tis doubted if fad cafes- fhould be fung, feeing, James 5. 13. 'tis faid,' Is any mm merry ? let him fing PJalms. Anj. 'Tis true., thefe who are merry fhould iing ; but not only they^ no more than only they who are afm'&ed, fhould pray : 'Tis not our cafe, nor our cheerful cHfpofition, but the dirty that: fhould be refpetted in this work of praife.^ yea, we mould fing, for cheering our difpofition, and mitigating and fweetning our croffes : So doth the Bride here fog her fufferings v C%. 1. 6. Chap. 5. 7. when fhe. was fmitten • yea,. her defertions, fhe putteth thefe alfo in a Song.

2. 'Tis ftumbled at fometimes, to fing complaints of our owir fmflilhefs,\ and to turn our failings into fongs j What matter of cheerfulnefs is there in' thefe, may. one think? But we fay here, fhe doth fo, Mine own -vineyard have I not kept (faith fhe) Chap, i. 6 t J jleep> &c. Chap^. 2. 'Tis a ground of cheer- -lumels, that- wa may £ng over.thefe unto God, with' exneaation ta be pardoned and delivered frojn thenyas Pfal. <5j, 3, ~ ~ •' s Whm<

3. When the matter is different from our cafe, fome think it is hard to fing fuch pfalrns. An]. Certainly in this Song there are different, yea, contrary cafes ; yet none can think, but a believer may fing it all at one time. Yea, 2. There had never, then, been a pfalm fung in publick. \ for in no congregation can all the members ever be in one cafe. 3. The feme might be objected againft publick prayers alfo, feeing there may be many petitions that are not fuitable to all joiners \ yet hath the Lord commanded both publick praying and praifmg.

4. When the matter, which is fung, is above us, being a thing we have not yet reached, and fo cannot afiert it in our particular condition as truth * 7 As thefe words, Pfal. 18. 20, 21. I have kept his ways, &c. Anf. By this Song, all, at leaft moft part of believers, are made to fing many things, beyond their own attainments poifibly •, yea, Chap. B. that phrafe, My vineyard which is mine, is before me^ is of that fame extent with that, Pfal. 18. 20. Yet will not any think, that the Spirit propounding this Song, and that Pfalm, as a fubjecl: for publick praife, did ever intend that none mould fing it, but fuch as were as holy as David *, yea, it would feem, that if either David or Solomon had ftuck to the abfoiute perfeftion which thefe words feem to hold forth (if they be expounded according to the ftricl: rule of the Law, and be not taken in an Evangelick fenfe) that neither of them would, or could have fung them : Yea, it is obfervable, that in this Song there are fpots mentioned; and not keeping of the vineyard^ Chap. 1. is one part of the Song, as well as keeping of it, Chap. 8. is another.

How then may we join in thefe ? Anf. 1. We fmg not our own fenfe and experience only, but what may attain the end of praife, which is attained, in our acknowledging what others have reached, tho' we our felves come fhort. 2. Not only our own cafe, as particular members, is to be fling \ but, in publick, we take in the praifes of the whole body. 3. That expreffion, Chap. 1. 6. Mine own vineyard, &c. holds forth the fenfe fhe had of her negligence, not as if fhe had no way done her duty, but fhe confeffeth her failings in it} which fhe fmgs to the praife of that free grace, that had pardoned her. Again, the other expreffion, Chap. 8, 12. My vineyard which is mine, is before me, ex-preifeth her fenfe of her fmcerity, bleffing God for it, and refrefhing her felf in the acknowledging of it: and both thefe may agree, ;is to fome mea-fure, in the believer's experience, at one and the fame time , tho 5 , when the believer fmneth more grofly, they do not fo well agree to him, except in refpe£l of different times and cafes.

In praifing, then, we would neither fimply look to our frame, nor to the matter in itfelf which is to be fung, nor to the cafes we are in, as if thefe were the warrant of our tinging, or the rule to regulate us in it *, but unto

thefe

tiiefe three things. U The end wherefare finging is appointed. 2. The command. 3. The notion or confideration, in refped of which the believer joineth in the duty of praife.

The ends are principally; three. Firft, Glorifying God, and making his praife glorious : Thus hiftories of the Lord's dealing with his people of old, and thus the cafes of others, in our finging of them, ferve to that end, that he aii inch works, that fuch a cafe was once fung to him, and fuch a faint was fo ucalt with :, otherwife, we might fcmple to fing, Pfal. 44. We have he, rd with our ears-, cur fathers have told us 7 and other fcriptures, as well as cafes: And fo the mod part of the fubjeft of praife, and the book of the Vfalms, would be laid afide as ufelefs, and not fo much as to be read , for we ought not to read, or fay an untruth, more than to fing it.

A fecorid end is, edifying of others with whom we join, as well as flu dying edification our felves : So, Col. 3. 16. the end to be propofed in finging, is, teaching- and admoniflring one another, in pj~alms , and hymns, and Spiritual fongs\ And fuppofe fome found themfelves unfuitable in their own cafe, to the pur-pofe that is to be fung, yet, will it not teach them what they mould be, and admonifh them becaufe they are not fuch ?

A third end we are to aim at in finging, is, our own cheering and refrem-ing, making melody in our hearts to the Lord, Bph. 5. 19. Which arifeth not always from the matter fimply confidered, as it holds true in our own experience^ but, 1. From our conscientious going about it, as a piece of worfhip to God ; and fo doing, we are accepted in that. 2. From the heartfomnefs of that foul-refrefhing exercife of praife ; and fo that fcripture which might be more fadning in meditation to us, yet fhould be cheering in praife, becaufe it is then ufed in that ordinance. 3. From the poifibility, that is herein dif-covered, of attaining fuch a bleiling, frame, or experience, becaufe once a faint did attain it : and fince they were men of the like paffions and infirmities with us, why may not we aim at, and hope to be made fa ; nts of the like graces with them, fince they were, what they were, by the grace of God. 4. From this, that it was once made good in another \ which mercy mould be a ground to us to mention it to the Lord's praife. 5. From its being a part of fcripture, appointed for his praife, whether it agree with our cafe or not :• That being the end wherefore it was defigned to be fung, is a fufficient warrant for our joining in the finging thereof!'

Secondly, We would confider the command we have, not only to praife, but to praife in thefe words of David, and other penmen of holy Plalms \ for whxh caufe, God hath funvlhed his Church with Songs (but not fo with forms of prayers, to which he would have us aftri&ed) and that for preventing doubts concerning the matter : For, 1. If God did propone thefe longs

to

i.

to be lung, then they are fit to praife him. 2. If Jie did allow none to fing them, but fuch as had no hefitation or fcruple to a/fert them, with application to themfelves *, then, either never fhould they be lung, or never in publick. But, 3. Did he not appoint them to be ufed in David's time ? and joiners then were not all of one fize : Sure they had never been committed to publick ufe, if none might have joined in finging them, but thefe who could fing them from their own experience •, or, will a believer be challenged for prai-iing God, in the rule and words laid down by him ? Certainly not: however he may be challenged, if he be not fuitably affected in the finging of them. ^ Thirdly, We would confider the notion, or capacity, under which believers join in this duty : For they join, either as parts of the whole Church, and fo they go about their part of the duty of praife (as the matter holdeth true In any member indefinitely, even as they join in prayers) fo being that which Is fung, be allowed matter for that end : Or, they join as true believers ; and then what points out infirmity, they look on it as agreeing to their flefh j what points out fmcerity, they as fpiritual, tho' not perfect, join on that account in the thankful acknowledging of it •, what confe/Teth a fin, if guilty, they acknowledge it } if not, they blefs God they are preferved by grace \ yet they are made to fee their corruption, which hath the feed of that fin in it, and take warning: as in finging the 51 PJaim is requiiite, when all are not under that guilt, which David there confeffeth.

A 5th cafe in finging, which hath been matter of doubting to fbme, is, when they are put to fing with others, who poffibly are Grangers to God. Anf, Such may be cleared from this, that the Bride joineth with the Daughters ofjerufalem^ often they have a fhare in holding up this Song -, fo doth *he go to the Watchmen , being willing to join with them who fmote her : And certainly this and other fongs being to be fang in publick in the congregation, and fuch a congregation as none will plead that it ought to have been Separate from, it is clear they joined, and that upon the account of the for-mer grounds.

The Second thing, we are to obferve for ufe, is from the commendation of this Song, being, for its excellency, A Song of Songs: and it is this, That the believer hath the choiceft fong, and moft excellent mirth in the world j4iot fiich fongs or joy as the world hath, or giveth, John 14. 27* Yea, their fongs are fuch fongs as none can learn but themfelves, Rev. 14. 3. O how happy and cheerful a life might a believer have, if he did not fometime marr his Gwncomfort! All is moft excellent which he hath} his fongs are fo, for they have the moft excellent fiibjett, to wit, Cbrifi, Pfal.^. and the moft excellent grounds of rejoicing, and moft folid •, the largeft, fweeteft, and moft comfortable allowance in the world, Confidering all this Song together, tho' it

hath

Yerfe t. of the Song of Solomon. ^

hathfundry fad and perplexing cafes, yet it is moft excellent-, Or, right thoughts of Chrift will make every condition fweet, and a fong : Nothing will come wrong to a believer ; Chrift, Chrift maketh up all, and maketh all excellent: every condition with him is excellent •, whofo covets him,coveteth what is beft •, whofo negletts him, negle&s what is only worth the feeking, and what can only afford a fong to the owner : And it isclearnefs in Chrift's worth, and an intereft in him, that turns all conditions into a fong.

Thirdly, From the author ( I mean the penman) confider, That piety and tendernefs is not unbecoming, but is rather an ornament to the moft noble, moft rich, and moft wife men in the world : It is a greater glory to Solomon., and a greater evidence of his eternal good condition, that he was acquainted with, and taken up in holy exercifes, than that he was a king •, yea, places, parts,riches, &c. are beautiful,when made fubfervient to piety ; piety maketh thefe to ihine in Solomon : And the Spirit alio maketh ufe of natural and mo-ral wifdom, which the Lord had beftowed upon him, to fet out deep myfte-ries in thefe writings *, which mews, that the Lord would have any mealure of thefe gifts he hath beftowed onus, adorned with the exercife of grace, and made fubfervient to his glory. Alfo we may fee here, that much bufinefs in mens common affairs, and a tender walk, are not inconfiftent -, if men would prudently manage their time, they might have accefs to their imploy-ments, and keep a fpiritual frame alfo, as Solomon, David and others did. It is our corruption, and not the multitude of lawful imployments, that diftra&s us: David went home to blefs his own family, in the midft of publick affairs, 2 Sam, 6. 20. • :

Fourthly, From the confideration of the penman (ftained with fitch faults) made ufe of by God in the compolition of this Song, we may obferve, 1 .That neither place, parts, nay, nor graces, will exempt any man from falling : O believers, what need is there to be watchful and humble ! May not thefe examples of David, Solomon, Peter, &c. lay your pride, and put you to your arms, and neceffitate you to be upon your watch ? Who of you will claim to Solomonh knowledge, experience or privileges ? Yet even he, the penman of this fweet fcripture, had his affections to God cooled, and became an offence even to this day ; what is fpoken of his fearful backfliding and fall, being (till a rock of offence, upon which many ftill break their necks. 2. There may be much corruption dwelling befide much light and grace, and yet the one not fully put out or extinguish the other. 3. Grace hath fitted and made ufe of many a knotty tree for the Lord's work •, for what Solbmon naturally hath been, may appear in his carriage (feeing mens finful carriage and way is but theproduft of the natural corruption that is in their heart) notwithstanding he is thus made ufe of. 4, Corruption may ly long under grace's feet, and

G grace

grace may attain to a great height, and yet corruption may again ftrangel^ break out, and grace be brought very low : What knowledge had Solomon what prefence and clearnefs had he gotten by the Lord's appearing to him what hearing of prayer ? how ufeful was he in God's work, in building the temple, ordering all the Levites, &c. and continued thus eminent for many year's, even till he was well ftricken in years, and then fell fo foully ? How may this ftrike us with fear ? It is much to win fair off the ftage, without a fpot. Be humble *, and he that flandeth, let him take heed left he fall. 5. Grace can warn foul fpots out of believers garments, feeing no queftion Solomon was wafhen •, and as he was recovered, fo grace is able to recover the faints from their moft dangerous and fearful backflidings, 6. Sometime the Spirit will honour the penmen of holy writ, by mentioning and recording their names, other times not j as is clear from ibme books, unknown by whom they were written : the Lord doth in this according to his pleafure, and as he feeth it may tend to edification,

Verfe i. Let hint htfs me with the kiffes of his mouth : for thy loye is better than wine.

Having fpoken to the Title, we come now to the Song itfelf \ which being by way of conference or dialogue, we fhall divide the feveral chapters according to the number of the Speakers, and their feveral intercourfes in fpeak-ing : Andfo in this chapter we have 5 parts. In the 1. the Bride fpeaks to verfe 8. In the 2. the Bridegroom, to verfe 12. In the 3. the Bride again, to verfe 15. And 4. the Bridegroom fpeaks, verfe 14. Andlaftly,the Bride, in the two laft verfes.

The Bride begins this fweet conference, verfe 2. and continues to verfe 8. 1/, She fpeaks to Chrift, verf. 2, 3, 4. Then, id'y, to the daughters ofjeru-falem, verf 5, 6. Laftly, She turns her felf again to the Bridegroom, verfe 7.

In the firft of thefe, there is, 1. Her aim and defire, by way. of an earned vvilh laid down, verfe 1. 2. The motives that ftir up this defire in her, and whereby flie preffeth it on him, verf. 2, 3. 3. There is a formal p-ayerfet down, verfe 4. which is amplified in thefe three, 1. In the motive propofed. 2. In the anfwer obtained, and felt. 3, In the effects that followed on it.

Her great wifh is, Let him kifs me with the hffes of his mouth. That it is the Bride that fpeaks, is clear : She begins, not becaufe love arifeth firft on her fide (for here fhe begins, as having already clofed with him \ and therefore me fpeaks to him, as one who knows his worth, and longs for the out-lettings of his love) but becaufe fuch expreffions of Chrift's love, as are to be found"in tljis Sone;, whereby his complacency is vented and manifefted towards

wards us, doth firft prefuppofe the working of love in us, and our exercifing of it on him, and then his delighting (that is, his expreifing his delight) in us: For altho' the man firft fuit the wife (and fo Chrift firft fueth for his Bride) yet when perfons are married, it is moil fuitable, that the wife fhould very preflingly long for, and exprefs defire after the husband, even as the Bride doth here after Chrift's kiffes, and the expreifions of his love. Of this order of Chrift's love, fee Chap. 8. verfe 10.

In the words confider, 1. What fhe defires, and that is, the kijfes of his mouth. 2. How fhe points Chrift forth, by this fignificant demonftrative, Him. 3. Her abrupt manner of breaking out with this her defire, as one that had been dwelling on the thoughts of Chrift, and feeding on his excellency } and therefore now fhe breaks out, Let him kifs me, &c. as if her heart were at her mouth, or would leap out of her mouth, to meet with his.

Firft, By kijfes, we understand moft lovely, friendly, familiar and fenfible manifeftations of his love : kiffes of the mouth are fo amongft friends * 7 fo it was betwixt Jonathan and David, and fo it is efpecially betwixt husband and wife.

Next, There are feveral delightfom circumftances, that heighten the Bride's efteem of this, the fo much defired expreffion of his love. The 1. is implied in the perfon who is to kifs y it is Him, Let him kifs; He who is the moft excellent and fingular perfon in the world. The 2. is hinted in the party Whom he is to kifs ; it is me, Let him kifs me, a contemptible defpicable creature ; for fo fhe was in her felf, as appears from ver. 5, 6. yet this is the perfon this love is to be vented on. 3. Wherewith is he to kifs? It is with the hffes of his month; which we conceive is not only added as an Hebraifm, like that expreffion, The words of his mouth, and fuch like phrafes •, but alfo to affecl: her felf, by exprefling fully what fhe breathed after, to wit, kiffes, or love, which are the more lovely to her, that they come from his mouth, as having a fweetnefs in it (Chtp. 5. 16.) above any thing in the world. That Chrift's love hath fuch a fweetnefs in it, the reafon fubjoined will clear, for thy love is, &c. That which is here kijfes, is immediately denominate loves-, it is his love that fhe prized, and whereof kiffes were but evidences.

They are kiffes, in the plural number, partly to fhew how many ways Chrift hath to manifeft his love, partly to fhew the continuance and frequency of thefe manifeftations, which fhe would be at. The thing which fhe here de-fires, is not love fimply,but the fenfe of love *, for fhe queftioned not his love, but defired to have fenfible expreflions of it, and therefore compares it not only to looks, that fhe might fee him, but to kiffes •, which is alfo clear from the reafon annexed, while fhe compares his love to wine.

Again, Her manner of defigning Chrift is obfervable, f£im* It is a relative,

G 2 where

where no antecedent goes before *, yet certainly it looks to Chrift alone,as t^ reafons fhew : Here no rules of artarekept,for love ftands not on thefe. This manner of fpeaking is to be found alfo in moral authors, when one eminent is fet forth, who is Angularly known befide others,, as having in the eftimation of the fpeakers no match \ fo Pythagoras'* fcholars ufed to fay of their mafter wet e<p», He laid it: And in fcripture, when the faints fpeak of the Lord, they thus defign him, becaufe they are not afraid to be miftaken, Pfal. 87. 1. His foundation^ &c. and I/a. 53. 2. He jhall grow up like to a tender flant. This is neither for want of titles due to him, or rhetorick in her :, but becaufe in this manner of expreifion the faints fet forth, 1. Chrift's fingular excellency,which is fuch, that he hath no match or equal} there is but one Him. 2. Their fingular efteem of him, whatever others think. 1 Cor. 8. 6. To vu there is hut cne Lord, Jefus: only Chrift is efteemed of by them. 3. A conftant and habitual thinking and meditating on him \ for tho' there be no connexion in the words expreffed, yet what is expreffed may have, and hath connexion with the thoughts of her heart : and if all were feen that were within, it would be cafily known what Him ihe meant. And fo we are to gather its dependence on the arTe&ion, and meditation it flows from, rather than from any preceeding words •, for here there are none. 4. It is to ihew, her thoughts of Chrift were not limited, or ftinted to her words, or her fpeaking of him : for tho* there be no words preceeding, to make known who this Him is, fpoken of 7 yet we may well conceive her heart taken up with defire after him, and meditation on him 1 and fo there is a good coherence 5 Let him, that is, Him I have been thinking on, Him whom my foul defires, he only whom I efteem of^ and who hath no equal, &c. This fort of abruptnefs of fpeech hath no incongruity in fpiritual rhetorick.

Whence we may obferve, 1. That Chrift hath a way of communicating his love, and the fenfe of it, to a believer, which is not common to others. 2. That this is the great fcope and defire of a believer •, if they had their choice, it is to have fenfible communion with Chrift : this is their one thing, Pfal. 27. 4. It is the firft and laft fuit of this Song, and the voice of the Spirit and Bride, and laft prayer that is in the fcripture, Rev. 22. 17. 3. That believers can difcern this fellowfliip (it is fo fweet and fenfible) which is to be had with Jefus Chrift. 4, That they have an high efteem of it, as being a fpeci-al fignification of his love. 5. That much inward heart-fellowship with Chrift, hath fuitable outward expreffions flowing from it. 6. That believers, in an habitual walk with Chrift, will be abrupt in their fiiits to him, fometimes meditating on him, fometimes praying to him. 7. That where Chrift is known, and rightly thought of, there will be no equal to him in the heart.

2. In the next place, fhelays down the motives that made her fo defxre

this-,

this ? which are rather to let forth Chrift's excellency, to ftrengthen her own faith, and warm her own love in purfuing after lo concerning a fuit, than from any fear me had of being miftaken by him, in being (as it were) ib bold and homely with him in her defires. Firft, The reafon is generally pro-pofed, verfe 2. and inlarged and confirmed, verfe 3. The fum of it is, Thy love is exceeding excellent, and I have more need, and greater eiteem of it, than of any thing in trie world •, therefore I feek after it,and hope to attain it.

There are four words here to be cleared, i/r, Thy loves (lb it is in the Original in the plural number) Chrift's love is fbmetimes (as the love oi God) taken effentially, as an attribute in him, which is himfelf ^ God is love, 1 Jo. 4. 8. Thus the Lord, in his love, is the fame in all times. 2. For fome effect of that love, when he doth manifefl it to his people, by conferring good on them, and by the fenfible intimations thereof to them : So it is, John 14. 21, 23. We take it in the laft fenfe here j for me was in Chrift's love, but defired the manifeftations of it 5 and it is by thefe that his love becomes fenfible and refremful to believers. It is Loves in the plural number, altho' it be one infinite fountain in God, to fhew how many ways it vented, or how many effe£ls that one love produced, or what efteem me had of it, and of the continuance and frequency of the manifeftations thereof to her *, this one love of his, was, as many loves.

The fecond word to be cleared,, is Wine. Wine is cheering to men, VfaU 104. 15. and makes their heart glad: under it here is underftood, what is moll cheering and comfortable in its ufe to men.

3^/y, Chrift's love is better, 1. Simply in itfelf, it is moft excellent. 2. In its effects, more exhilarating^, cheering and refreshing. And, 3. In her efteem, to me ("faith me) it is better ; I love it, prize it, and efteem it more, as PfaL 4. 8, 9. Thereby thou haft made my heart more glad\ &c. This his love is every way preferable to all the moft cheering and refrefhing things in the world.

4^/y, The inference, for r is to be confidered : it fheweth that thefe wordi are a reafon of her fuit •, and fo the fenfe runs thus, Becaufe thy love is oi' great value, and hath more comfortable effe&s on me, than the mi>ft delight-fom of creatures,therefore let me have it. Out of which reafoning we may fee what motives will have weight with Chrift, and will fway with fincere fouls in dealing with him, for the intimation of his love: for the love of Chrift, and the fweetnefs and fatisfattion that is to be found in it, is the great prevailing motive, that hath weight with them * 9 and fenfe of the. need of Chrift's love, and efteem of it, and delight in it alone, when no creature-comfort can afford refrefhing, may and will warrant poor hungry and thirfty fouls, to be prefting for the love of Chrift, when they may not be without it;. Which fhews,

k That:

i. That a heart that knows Jefus Chrift, will love to dwell on the thoughts of his worth, and to prefent him often to itfelf, as the moft ravifhing object, and will make ufe of preifing motives and arguments, to flir up itfelf to feek after the intimations of his love. 2 That the more a foul diveth in the love of Chrift, it is the more ravifhed with it, and preffeth, yea, panteth the more after it: It was Him before, Let him kifs me^ as being fomething a-fraid to fpeak to him ; it is now, Thou, Thy love^ &c as being more inflamed with love, fince me began to fpeak, and therefore more familiarly bold, in preiling her fuit upon him. 3. The exercife of love flrengthens faith } and contrarily, when love wears out of exercife, faith dieth: Thefe graces ftand and fall together, they are lively and languish together. 4. Where Chrift's love is lerioufly thought of, and felt, created confolations will grow bare, and lofe all relifhy wine, and the beft of creature-comforts, will lofe their favour and fweetnefs with fuch a foul, when once it is feen how good he is. 5. An highefteem of Chrift is no ill argument inrpreiCng for, and purfuing after his prefence *, for, to thefe that thus love and efteem him, he will manifefl himfelf, Jo. 14.21, 23. 6. Where there hath been any tafte of Chrift's love, the foul cannot endure to want it; it cannot enjoy itfelf if it do not enjoy him: this is the cordial that cheareth it in in any condition, and maketh every bitter thing fweet.

Verfe 3. Becaufe of the favour of thy good ointments, thy Name is 06 ointment poured forth 3 therefore do the Virgins loVe thee.

The fecond reafon (which is alfo a confirmation and inlargement of the former) is verfe 3. and it runs upon thefe fuppofed and implied grounds. 1. That there are" many precious excellencies in Chrift. So that, 2. the fpeaking of his Name, is as if a man would open a fweet favouring box of ointment, as that woman did, Jo, 12. 3. There is no title, or office, or qualification in Chrift,but all are favoury •, his very garments fmell ofmyrrhe, and does, and cajfia,8cc. Tfal.^. 8. 3. It fuppones that this worth and love-linefs of Chrift raviflies all that ever knew him (here called Firgins) with love to him: and therefore (which is the ftrength of the reafon) it is no marvel, would ihe fay, 1 love him fo fervently, and defire fo earneftly the mani-feftations of his love, which I have found fo fweet.

So the verfe may be taken up in thefe four things. 1. Chrift's furniture y he hath many favoury ointments, and good. 2. The further explication, and amplification of this his commendation, expreifing both what ihe meant by ointments, and alfo the abundance and frefhnefs of thefe ointments wh'ch were in Chrift *, in thefe words, thy Name is as ointment 'f cured forth. 3. The effeft that followed on thefe, or the attractive virtue of them, which is fuch,

that

that the moft chaft, who kept their affettions from other obje£t.3,are yet,wkh-out prejudice to their chaft nature, taken up and ravifhed with that lovelinefe of Chrift: Therefore (faith fhe) do the virgins love thee. 4. There is the fcope, which is partly to fhew the reality of thrift's worth, which, not only fhe, but all believers were in love with ^ partly to fhew, that it was no ftrange thing, to fee her fo taken up with him \ it would be rather ftrange, if it were otherwife, feeing it is not poffible for any to fee and tafte what Chrift is, and not be ravifhed with his love.

Ointments are both of an adorning and refrefhing nature, efpecially to the fenfe of fmelling, PJal. 104. 15. Ointment makes mens face to foine, and the houfe where it is, to favour, when it is precious and good, Jo. 12. 3. Men in vanity ufe fweet powders, and fuch things as thefe, which can but little commend them $ but Chrift's ointments are his graces, Pfal. 45. 2. wherewith he is anointed, for opening the blind eyes, for preaching glad tidings to the foor^ to bind up the broken-hearted, to give the oyl of joy for mournings Sec. as it is, If<z.6\. 1, 2, 3. Which qualifications, are both more delightfom and favoury in themfelves, and to the foul that is fenfible of its need of him, than any ointments the high prieft of old ufed, which were but typical of the graces and qualifications wherewith Chrift is furnifhed: Hence is the go-fpel, 2CV.2.14, 15. (whereby thefe graces are manifefted) called a fweet favour.

Again, thefe ointments are faid to be good : fo are they in their nature,and in their effe&s on tinners, as is clear from Ifa.6i. 1,2, &c. And 2. they are faid to favour, the fcent and fmell of them is fweet and yefrefhful to the fpi-ritual fenfes. And 3. they are called his, (thy good ointments: ) They are his, not only as he is God, having all-fufhciency effentially in him, but as Mediator, having purchafed eternal redemption, and having the Spirit without meafure communicate to him, Jo. 3. 34. and, in that refye&jan&inted with the oyl of gladnefs above his fellows, Pfal. 45. 7. that out of his fulnefs we might all receive grace for grace, Jo. 1. 14. Our graces being of that fame nature that his are of It is comfortable, that Chrift hath many good ointments ; that they are his own, and that he hadi the right of difpofing of them \ and that, as Mediator, they are given unto him for that very purpofe.

Obferv. 1. Grace is a cordial and favoury thing, no ointment h like it. 2. Chrift abounds in grace, he is/a// of grace and truth, Jo. 1. 14* Hence our wants are faid to be made up, according to his riches in glory, by Jefm Chrift, Phil. 4. 19. 3. They are good and excellent graces and qualifications, wherewith the Mediator is furnifhed • fuch as do exactly anfuer all the necefiities and wants of empty and needy finners.

2. The commendation is explicate, or illuftrate by a fimilitude. The thing flie explains, and which fhe underftood by ointments, is his Name 5 the fimilitude

militude, whereby it is illuftrate, is, Ointment poured forth. Chrift's Name himfelf, or the knowledge of himfelf, or every thing whereby himfelf is made known, his Attributes, Word, Works, efpecially thefe of Redemption his Ordinances, Covenant, Promifes, &c. which are all his Name ( for fo the preaching of the gofpel is called the bearing of his Name, A&s 9. 15. and making known, or declaring of his Name, Pfal. 22. 22. Heb. 2. 12. &c. ) This is the thing illuftrate. Now, this Name is compared, not to ointment fimply, as fealed up in a box, but to ointment as poured forth and dif-fufed : whereby, 1. The abundance of thefe graces is holden forth ^ there is no icarcity of them in him. 2. His liberality in communicating of them :, he pours them out, as one opening a box of ointment, fhould fo diffufe and di-ftribute it. 3. By this is fet out, the lively favourinefs of his graces ; they iavour not only as ointment clofed up, but as ointment diffufed. In a word, there is nothing in Chrift ffbr whatever is in him, is comprehended under his Name J but the unfolding of it will be more refrefhful, and abundant in (piritual delights, than if men would break and open many boxes of coftly ointments, and pour them all out on others.

Obferv. 1. Believers are not foon fatisfied in taking up, or expreifing of Chrift's worth. 2. Chrift, and all that is in him,is as full of fpiritual life and refrefhing, as a box that is full of the moll precious ointment: Chrift is well ftored with grace, it is poured into his lips, Pfal. 45.2. 3. This favour of Chrift's graces is not felt by every one*, the box of his ointments is not open to all, but only to feme, and that is to them that believe *, for to them he is precious, and every thing that is in him is moft cordial and favoury to the believer. 4. The more Chrift and his worth be enquired into, it will favour the better, and be the more refrefhful (for it is his Name which is this ointment ) Chrift in his excellent worth, through men's ftrangenefs to him, is unknown in the world:, they do not enquire into this favoury Name : but if he were once known, they would find that in him that would make them give over their other unprofitable purfuits, and pant after him.

The effeft of thefe his ointments (which is a proof of the reality of this truth, and the third thing in the verfe) is in thefe words, 'therefore the virgins love thee. By virgins here, are not underftood bare profeilbrs, but fin-cere believers, who are not counterfeit in their affeftion, nor fo common in their love, as to bellow it on any creature whorifhly, but who referve it for Chrift only : So the Church is called, 2 Cor. 11. 2. A chafi virgin ; and fo thefe who were kept unfpotted, and fealed for the Lord, 2^.14. 4, 5. are called virgins. They are here called virgins , in the plural number, becaufe this denomination belongs to all believers, diftributively, and in particular. They are faid to love Chrift, that is, whatever others do, who have no fpiritual

ritual fenfes, and whole example is not to be regarded j yet thefe (faith fhe) defire thee only, and delight in thee only : and this differenceth true virgins from others.

If it be asked, whether that be fingle love, which loves Chrift for his ointments ? We anfwer, ChrifVs ointments may be two ways confidered, i. As they make himfelf lovely and defirable •, fo we may, and mould love him, becaufe he is-a mod lovely object, as being ib well qualified and furnifhed. 2. As by thefe, many benefits are communicate to' us \ thus we ought to love him for his goodnefs to us, altho' not principally, becaufe no effect of that love is fully adequate, and comparable ■ to that love in him, which is the fountain from which thefe benefits flow 0 yet, this love is both gratitude and duty, taught by nature, and no mercenary thing, when it is fuper-added to the former. Hence obferve,

1. All have not a true efteem of Chrift, tho' he be moft excellently lovely : for, it is the virgins only that love him. 2. There be fome that have an high efteem of him, and are much taken with thefavoury ointments, and excellent qualifications wherewith he is furnifhed. 3. None can love him and otljer things exceffively alfo; they who truly love him, their love is reserved for him, therefore they are called virgins : It is but common love, and ftarce worth the naming, that doth not fingle out its objecl: from all other things. 4. They who truly love him, are the choice and wyle of all the world befide } their example is to be followed, and weight laid on their practice (in the eflentials of fpiritual communion) more than on the examples of kings, fchollars, or wife-men : fo doth fhe reafon here from the virgins, and paffeth what others do. 5. True chaft love to Chrift, is a character of a virgin-believer, and agrees to them all, and to none other, 6. The love that every believer hath to Chrift, is a proof of his worth j and will be either a motive to make us love him, or an aggravation of our neglect

Verfe 4. Draw me, we will run after thee: the I\ing hath brought

me into his chambers : we will be glad and rejoice in thee, we

will remember thy loVe more than wine: the upright loVe thee.

Being now more confirmed in her defire, from the reafons fhe hath laid down, fhe comes in the 4th verfe more directly to propound and prefs her fuit: for, rational infifting upon the grounds of grace, in preffing a petition, both fharpens defire, and ftrengthens the foul with more vigour and boldnefs, to purfue its defires by prayer. In the words we may confider, 1. The petition. 2.The motive made ufe of to prefs it. 3.Theanfwer,or grant of what was fought. 4. The effects of the anfwer following on her part, fuitable fome-way to her engagement. H " The

1.

The petition is, Draw me; a word ufed in the gofpel, to fet forth the .efficacious work of the Spirit of God upon the heart, ingaging the foul in a mod fweet, powerful and effectual way to Jefus Chrift: None can come to me (faith Chrift) except the Father draw him, Jo. 6. 44. It is ufed here, to fet forth the Bride's defire to brought into fellowfhip with Chrift, by the power of this fame Spirit •, that as me defires a vifit from Chrift, f 0 fhe defires his Spirit, that he may by his powerful operations draw her near to him. And altho' a believer be not at a total diftance with Chrift, and fo needs not renovation, as one in nature doth •, yet, confidering what a believer may fall into, a deadnefs of frame, as to the lively exercife of grace, and a great diftance, as to any fenfible fweet communion with Jefus Chrift, and that it muft be by the power of that fame Spirit (without which even thefe that are in Chrift can do nothing) that they muft be recovered, and again brought to tafte of the joy of his falvation (as is clear from David's prayer, Pfal, 51. 10. to have a clean heart created in him, &c. Seeverfe 12. of that pfalm.) and that there are degrees of communion with him,and nearnefs to him,none of which can be win at without the Spirit's drawing, more than being made near at the firft in refpecl: of ftate : I fay, all thefe things being confidered, it is clear, that this petition is very pertinent, even to the Bride, and doth import thefe particulars: 1. A diftance, or ceafing of correfpondence for a time, and in part, betwixt Chrift and her. 2. Her fenfe and refentment of it, fo that fhe cannot quietly reft in it, being much unfatisfied with her pre-fent cafe. 3. Anefteem of Chrift, and union with him, and a defire to be near, even very near him \ which is the fcope of her petition, to be drawn unto him, that fhe may have (as it were) her head in his bofom. 4. A fenfe of felf-infufficiency, and that fhe had nothing of her own to help her to this nearnefs, and fo a denying of all ability for that in herfelf 5. A general faith, that Chrift can do what fhe cannot do, and that there is help to be gotten from him (upon whom the help of his people is laid) for acting fpiritual life, and recovering her to a condition of nearnefs with himfelf. 6. An actual putting at him (fb to fpeak) and making ufe of him by faith, for obtaining from him, and by him, quickning, efficacious and foul-recovering influences, which fhe could not otherwife win at. 7. Diligence in prayer:, fhe prays much, and cries for help when fhe can do no more.

The motive whereby fhe preifeth this petition, is, We will run after thee: wherein we are to eonfider thefe three things, 1. What this is, to run •, which is, in fhort, to make progrefs Chrift-wa <d, and advance in the way of holinefs,with chearfulnefs and alacrity (having her heart lifted up in the ways of the Lord J for, the believer's life is a race, heaven is the prize, 1 Cor. 9. 34. andP/^7. 3. 13, 14, &c. and the graces and influences of the Spirit give

legs,

lees, ftrength and vigour to the inner-man to run, as wind doth to a fhip, ttTcaufe her make way ', as it is PfaL 119. 32. Then J fhall run the way of thy commandments, when thoujhalt inlarge my heart ; which is, on the matter, the fame with drawing here. And this running is oppofed to deadnefs, or flownefs in her progrefs before ^ Kow (faith ihe) I make no way > but draw nve^nd we mall go fwiftly, fpeedily, willingly and cheerfully. Hence we may gather,

1. That often when there is defertion as to Chrift's prefence, there is an up-fitting in duty and the exercife of grace. 2. That bonds in duty are as ob-fervable and heavy to believers, as want of comfort. 3. That there is in them an high eftimation, and a ferious defire of inlargement in duty, or of liberty to run in the way of God's commandments. 4. This defire is very acceptable with Jefus Chrift, and therefore is made ufe of as a motive in preifing her petition before him : He takes it well, when a believer is like to ly by and fit up, that he look up to him, and pray and pant for help, to fet him to his feet again.

idly^ Confider why the perfon is changed, Draw me (faith fhe) and we fhall run. If" we take the'Church collectively under me, then we y will fet out the particular members •, and it is this much, Do me good, or pour thy Spirit on the Church, and we fhall run in our ftations who are members : It is the better with all the members, when it is well with the Church in general. But it would feem to look to particular believers, the efFecl: of drawing being moft proper and peculiar on them : and fb it is to be underilood thus, If thou wilt draw me, and by the power of thy grace work erTeclually upon me, then many moe fhall get advantage by it j which holds true, partly by reafon of the fympathy that is amongft the members of that one body, partly becaufe a work of grace fits and engages one the more to be forthcoming for the good of others, partly becaufe of the influence which livelinefs in one may have upon the quickning and ftirring up of others •, even as often, when deadnefs begins in one, it leaveneth and infe&eth moe, fo by God's blefling may livelinefs do. This fame argument is made ufe of by David, PfaL 51. when he is dealing for the eftablifhment and liberty of God's Spirit, Then (faith he, verfes 12, 13.) I will teach (inners thy way, and they fliall he converted unto thec m He was not only purpofed to flir up himfelf, and walk tenderly in the ftrength he fhould receive, but that he would lay out himfelf for the good of others ; and he promifed himfelf fuccefs therein, through the grace of God. And fo Jojlm^ 24. 15. / and my houfe will ferve the Lord : which fpeaks, that his fer-ving the Lord, would have influence upon his houfe. Experience doth often make out, that a lively foul in a congregation, or family, will readily occa-fion and provoke others to flir and feek with them.

3«ty> The force of the reafon, in the connexion it hath with the petition,

H 2 im-

imports, i. That fhe was much in love with holinefs, and had an ardent de-fire after more of it. 2. That fhe refolved ta improve her receipts, for the edification of others. 3. That thefe defigns were very acceptable to Chrift. 4. That except fhe were drawn, fhe would come fhort of both. 5. A cheer-ful engaging to be forthcoming to his honour and the good of others, and to undertake what he fhall call to, and fit for: Thefe go well together, that when we fee and are fenfible, that we of our felves, as of our felves, can do nothing, 2 Con 3.5. yet we may humbly engage, to do all things through Chrifi firengthning us. In a word, I have need (would me fay) to be drawn, if holinefs be needful *, and I hope, thou, who refpetts holinefs in me and others of thy people, will grant what I feek. Her engaging to run, if he would draw, is no vain undertaking *, but a humble preffing motive, holding forth fome fincerity given from him, but no ability in herfelf, but as he who hath given her to will, muft alfo work in her to do.

The "Third thing in the verfe, is, the return or grant of this fuit •, The King (faith fhe) hath brought me into his chambers , He hath indeed brought me where I was defirous to be. The words, he hath brought me, being compared with the petition,, draw me y and the effe&s following, whereby fhe changeth from praying to praifing, and that with expreffions holding forth a kind of furprifal, do evidence this to be a real return to her prayer, and a comfortable alteration upon, and change in her condition.

In this anfwer, confider, 1. what fhe receives, a noble privilege j fhe is admitted into the Kings chamber-s 7 to nearnefs with him, which fhe longed for, and now fhe hath it. Chambers are the moll intimate places of familiar fellow fhip, efpecially with kings, where none but courtiers indeed comej they were the place where the Bridegroom and the Bride rejoiced together : and it hath a tacite oppofition to a faiutation by the way,or admiffion to outer rooms *, this, to which fhe is admitted, is more, yet is it fomething hereaway attainable *, which, we conceive, is the enjoying of that love fhe formerly fought for, and which afterward fhe engageth to remember, as having now obtained it. In a word, fhe is where fhe would be, as the effects fhew.

2. Confider who brought her into thefe chambers , it is the King, even him fhe prayed unto, to draw her, he hath heard her: This King (as being the chief of all that ever bare that name) is called the King, by way of eminency , and fo, PfaU 45. 1, 2. and Zech. 4. 9. he is not only King,, and Supreme, as God, having the fame effential dominion with the Father, over all the creatures •, but alfo (which is here efpecially meant) as Mediator, he is a King by donation, Pfal. 2. 6 7 7. and alfo by conqueft, having purchafed his kingdom with his blood, and by the power of his fpiritual arms, that are effectual upon the hearts of finners, brings them to fubjeS: to him, Pfal. 45. 5. So he

con-

con'effeth himfelf to be a King before Pontius PiUte^ Jo. 18. 36, 37, altho' his kingdom be not of this world. It is he, who by his blood hath made ac-ceis for believers to nearnefs with God, as it is, Eph* 2. 18. through that new and living way, Heb. 10. 19,20. (b that fhe may well fay, He brought her in. She attributes this to him exprefly, i#, For his commendation, and to give him the acknowledgment due to him in this work, which would never have been wrought without him : All nearnefs and accefs to God, all progrefs in holinefs, and comfort in duties, fhould not only be fought by, and from Chrift •, but he acknowledged for thefe,and the praife of them returned to him.

2^/y, She obferves the return of her prayer, and his readinefs to be intreat-ed ; I prayed to him to draw (faith fhe) and he did it effectually : He drew tne, and brought me into the chambers . Here we may fee, 1. Chrift is eafily intreated, Ifa.6^. 24. Before they call, Twill anfwer. 2. Believers mould ob-ierve returns of prayer, and blefs Chrift for them. 3. She acknowledged! he had brought her into the chambers, to magnifie and to commend the mercy the more : It is the greater honour, that not only fhe is there, but that the King himfelf (like the prodigal's father) met her, and took her in : ChrifFs convoy is much worth, and finners may hazard forward with it, and not de-fpair of accefs. 4. She attributes it to him, that fhe may keep mind of his grace, whereby fhe flands and enjoys thefe privileges ; and that fhe may be ftill humble under them, as having none of thefe from her felf: It is much, under fenfe and a fair gale of flowing,jk>ve, to carry even, and to be humble ^ and it is rare to be full of this new wine, and bear it well.

3. Confider the importance of the word in the Original:, it is here tran-flated, he brought me w, as it is Chap. 2. verfe 4. but the word in that conjugation, in which it is ufed in the firft language, fignifieth, he made me come, or go in \ implying, 1. A fort of averftefs and inability in her felf 2. Many difficulties in the way. 3* An efficacious work overcoming all thefe, and effe&ually bringing her over all, as the fame word is ufed, Pfal. 78. 71. where * God's bringing David from the fold to be king, over fo many difficulties, is fpoken of.

The lafi thing in the verfe is, the effecl: following on this her admiffion, which is both exceeding great fpiritual cheerfulnefs in her felf, and gladnefs of heart alfo in others, whereby both her own, and their hearts were much inlarged in duty, as fhe undertook (and therefore the perfon from me to we is changed again) for before, fhe faith, he brought me , &c. but now,, we will be gUd, &c. The effects, by way of gratitude, are in two exprelfions, iJVe will rejoice and be glad in thee. And, 2. We will remember thy love mere than wine. And as fhe took her motive, while fhe defired ChrifFs love, from that-efteem which all believers (under the title of virgins) had of it j fo now, h?.-.

ving obtamed wiiat me fought, me confirms her eftimation of that enjoyment, from the experience of the fame believers, under the name of upright ; that, by fuch an univerfai teftimony in both affertions, me might the more confirm her faith anent the reality of Chrift's worth, feeing her efteem of him did flow from no deluded fenfe in her, but was built on fuch folid reafons, as ihe durft appeal to the experience of all believers, who thought Chrift well worthy the loving : And fo this is not only brought in here to mew the nature of believers, whofe difpofition inclines them natively to love Chrift but alfo toihew the excellent lovelinefs of Chrift, as an object worthy to be loved, in the conviction of all that ever knew him. The firft exprefljon holds forth a warm change upon her affections } no fooner is ihe admitted into the chambers, but ihe crieth out, 0 we will rejoice and be dad in thee. Where, Firft, Ye have her exercife and frame, it is to rejoice and be glad : Cheerful-nefs and joy, difpofing the heart to praife, are fometimes called for, as well as prayer. If we look on this joy as it ftands here, it fays, i. There are degrees and fteps in communion with Chrift j and the faints are fometimes admitted to higher degrees thereof, than at other times : Sure, it is a heartfbm life to be near Chrift, and in his chambers. 2. This joy, and that nearnefs with Chrift, which is the ground of it, are both often the effect of prayer, and follow upon it, when faith is in a lively way exercifed in that duty, 3. That faith, exercifed on Chrift, can make a fudden change to the better in a believer's cafe, Pfal. 30. 6, 7, &c. 4. That a believer mould obferve the changes of Chrift's difpenfations, the returns of their own prayers, and be fuitably affected with them, whether he delay the anfwer, or give them a prefent return.

The Second thing in the expreifion, is, the Object of this joy , it is in thee : Not in corn or wine, not in their prefent fenfe, but in him as the Author of their prefent comfortable condition, and as being himfelf their happinefs, even in their greatefl enjoyments *, according to that word, 1 Cor. 1. 31. Let him that rejoiceth, rejoice in the Lord : And this qualifies joy, and keeps it from degenerating into carnal delight, when he that rejoiceth, rejoiceth in the Lord^ and it is a good character to try fuch joy with, as may warrantably pafs under that name of the joy of the Lord, and as will have that effect with it, to Strengthen us in his way, Neh. 8. 10.

$dlyi We may confider a twofold change of the number in the Bride's fpeaking^ it is We, which was Me : The King brought me, faid ihe \ but now, We will rejoice. The reafons were given on the Petition *, and further, we may add here, that it is to fhew her being conform in her practice to her ■undertaking ♦, and to fhew, that that admijlion of hers redounded to the good of moe, and ought to take them up in praife with her. The other change of

the

the perfon is, from the third to the fecond, from He, the King, to lice in the fecond Perfon, (we will rejoice in Thee) which mews a holy complacency and delight, fometimes making her to fpeak of him, fometimes to him, yet fo, as me loves to have Chrift both the objecl: and fubjecT: of her difcourfe •, and the more he be to her, fhe is the more fatisfied : This being another character of ipiritual joy, and exulting in Chrift, it ftill makes him to be the ' more to them, and they are ftill preffing under it to be the nearer to him.

The Second effect is, We will remember thy love more than wine. What is un-derftood by love and wine, as alfo, why the number is changed from the Angular to the plural, hath been formerly cleared. The word, remember, doth import thefe three things, ift, A thankful acknowledgment of the favour received, and a making of it to be remembred to his praife 5 this remembring is oppofite to forgetting, Tfal. 103. 2. From which we may obferve two things, 1. The acknowledgment of the mercies we have received, is a necef-iare piece of the duty of praife •, they will never praife" for a mercy, who will not acknowledge they have received it : forgetfulnefs and unbelief doth much marr praife. 2. They that pray much for any mercy, will moft really praife when it is received j and this laft is a duty as well as the former, but: is not made confeience of, nor fuitably performed, but by hearts that acknowledge God's goodnefs to themfelves. idly, It imports a recording of this experience of God's goodnefs, for her own profit for the time to come : Thus every manifeftation of his grace is to be kept as an experience for afterward, when that frame may be away, and he may hide his face, w'hereupon there will follow a change in the believer's frame. It is good keeping the imprefc fion of his kind manifeftations ftill upon the heart ; fo the Pfalmift endeavoured, PfaU 119. 93. I will never forget thy precepts, for with them thou hafi quicl-7ied me, yJ.ly, It imports the doing of both thefe with delight: we will remember thy love (faith me) more than wine ; that is, the thoughts of Chrift's love doth and fhall reb'fh more fweetly than wine, or any comforts amongft creatures ; the very thoughts of it are, and will be fo cordial and refrefhful.

The laft expreftion, the upright love thee, is added for confirmation, as was faid on verfe 3. and may be lookt upon, as brought in by way of obviating an obje&ion 5 Who (might it be faid to the Bride) will fo rejoice in Chrift with thee ? She anfwers, Whatever the moft part of the world do, yet thefe who have fpiritual fenfes, love Chrift as I do. The difference betwixt this and the former expreflicn in the end of the 3d verfe, is in two, 1. Tho' the per-fons be the fame, yet fhe-gives them different: ftiles: There fhe calls them virgins, as being cbifte in their love, not joining themfelves to idols, nor going a-whoring after creatures; here ftie calls them uprigl.t, as being fin-cere, neither diffemblers, nor hypocrites, but fuch as were really that which-

they

" ""*—*****^^-——— ■ ' ' - ———— . i ^

they appeared to be, having a practice fuitable to their profeffion -, fuch was Job, Job I. I. an upright mm *, fuch was Nathanael, John 1.47. an Ifraelite indeed: Thefe have not double ends, nor double hearts, but are tfraight and may abide the touch-ftone, their practice being their very heart turned out-Ward. The other difference is in the fcope : formerly they were brought in as being defirous of Chrift, as he was \ here as delighted with Chrift: when he is enjoyed j both go together : And whoever are defirous after him, will be delighted in him while prefent, and affli&ed for, and arTedied with his absence *, in both fhe evidecceth a fuitablenefs in her frame to the generation of God's people, and cares not from whom fhe differ, if fhe be conform to them. Obferv. 1. Where there is love to Chrift, there is fmcerity in practice: neither is there true love to be found in any hypocrites^ for, fmcerity and love to Chrift go together. 2. Sincerity is a character of a virgin and true believer ; If we would know who are the virgins fpoken of, verfe 3. fhe tells us here, they are the upright. 3. All who are iincere, or upright, come-in in one category and reckoning ? they are all of the fame fpiritual nature or dif-pofition, and what may be faid of one of them (as to that) may be faid of them all. 4. God reckons believers, not by the degree of their progrefs* but by the kind and nature of their walk, if it be fmcere or not, that is, if they be ftraight as to their ends, motives, and manner in duties, or not. 1 5. Thefe characters which agree in common to believers as fuch, and thefe cafes which agree with the ordinary way of all the faints in fcripture, are fb-lid} and weight-may be laid upon them in concluding our fmcerity, or the goodnefs of our ftate : but peculiar evidences, or lingular experience, would not be leaned unto in that} as if our uprightnefs, or the goodnefs of our ftate, could not be made out without thefe, wherein poflibly an hypocrite can go nearer to refemble a child of God, than in that which is more ordinary to faints, as fuch.

Verfe 5. I am blacky but comely, 0 ye daughters of Jerufalem, as the tents of Kedar, as the curtains of Solomon.

Verfe 6. LooJ^ not upon me becaufe I am blacky becaufe the fun hath looked upon me : my mother's children were angry with me^ they made me the keeper of the Vineyards, but mine own vineyard baVe I not kept.

In the 5th and 6th verfes, we have the fecond piece of the Bride's firft dif-courfe, and it is the fpeech fhe hath to the daughters of Jerufalem: wherein,

verfe

verfe 5. fhe gives a defcription of her felf*, then, verfe tf. applies and clears it, for fome edifying nfe unto thefe beginners.

'For clearing of this place, let us, 1. See, who thefe daughters tf Jerufalem are. 2. What is the fcope of thefe words. 3. What is their dependence upon; and connexion with the former. 4. What is rriore particularly the meaning of them.

By daughters of Jerufalem, in common, are certainly underftood profeffors, members of the Church •, and fo born in, and belonging unto Jerufalem : but becaufe there are members of feveral forts, fome ftrong, fome weak, fome found, fome unfound, fome tender, fome profane *, we muft inquire a little further who are meant by thefe daughters of Jerufalem, they being often mentioned in this Song.

i/r, We look on them as diftind from mother's children, mentioned in the following verfe, as a party different from the daughters here fpoken to j and fo they are not to be accounted amongft the profane, imbittered heart-enemies of godlinefs, who yet live in the Church : They are not the worft then of them that are in the vifible Church, idly. We take them alfo as diftingtii-fhed from the virgins and upright , who loved and delighted in Chrilt, in the former verfe *, for, chap. 5. 8, 9. and 6. 1. we will find them very ignorant of Chrift, altho' they have fome affection. In a word, we take them to include two forts of profeffors, (1.) Such as are weak and fcarcely formed, yet are docile, and refpe&ive to outward ordinances, and godlinefs in the practice of it: So their refpefl: to the Bride, and the queftion propounded by them, chap. 5. 9. doth clear. (2.) They comprehend fiich as are formed believers, really honeft, and who have fome found beginnings, yet mixed with much weaknefs, ignorance and infirmity, and fo not come up the length of grown Chriftians *, fuch who need milk, and cannot endure ftrong meat: fo their queftion and undertaking, chap. 6. 1. doth evidence *, they were daughters, while yet they were really very ignorant of Chrift, and were ready to provoke him before he pleafed (as the often repeated charge the Bride gives them throughout this Song imports) and they were daughters (till, even after they were fomething better taught and engaged. We find, 1 John 2. 13. the apoftle fpeaks of three forts, 1. Fathers , that are grown believers, rich in experience •, fuch we efteem to be underftood by the Bride in this Song, 2. Young men, who are ftrong, well-advanced believers ; fuch were the virgins and upright here made mention of. A $d. fort are ftiled little children , that is, fome who (as it were) are yet on the breafts, and that in knowledge, practice, or experience, had not come to a confidence, or to have their fenfes exercifed to know good or evil, as it is, Heb. 5. 14. fuch we account thefe

I daush-

^

daughters of Jerufalem, and fo may comprehend under them profeffors, who ftand not in the way of their own edification, tho' they be weak,

SecondlvJYhQ fcope of her difcourfe to them, is to prevent their Stumbling at the crofs, or being deterred from godlinefs, becaufe of any blacknefs or fpots that were to be feen in her 0 it being a great {tumbling to weak profelfors, to fee fufferings accompany tendernefs (efpecially when it is perfecuted,and pur-fued by profeffors of the fame truth) as alfo, to fee infirmities and finful blemishes in perfons eminently godly : Now her fcope is, for their edification to condefcend to fatisfy them in both.

Thirdly, The reaibn why fhe breaks in with this difcourfe, upon the back of the former, (which Shews the connexion) may be twofold, Firfr, To remove an objection that might be made : If any mould Jay, What needs all this re-rejoicing ? Are ye not both flained with fin, and blackned with fuftering ? She anfwers by a distinction. Granting that in part fhe was black, and that was truth, yet that blacknefs was not inconfiftent withcomelinefs, which fhe clears and that therefore fhe might in part rejoice alio. The other way that this depends on the former, is, that fhe may further her project of engaging others to rejoice with her, fhe endeavours to remove thefe two occalions of Humbling (taken from the failings and fufferings of the godly) out of the way of weak profefforsj that fhe may get them alongft with her j and fo it agrees well with the fcope.

Fourthly, More particularly conlider the words, wherein fhe endeavours to fatisfy thefe doubts ; and ye will find thefe things in them, 1. She concedes what is truth, 2. Qualifies it by a diftin&ion, 3. Illuftrates it ; And thefe three are in the y.verfe. 4. Inverfe 6. She applies it ; And 5. more particularly explicates it. Firfl then (faith fhe) I anfwer, by conceding what is truth, / am black, both with croffes and corruptions, that cannot be denied, 2dly, She qualifies her conceffion, Tho' I be black, yet I am comely } that is, I am not univerfally or altogether unlovely , mine eftate is mixed, being made up of croffes and comforts, corruptions and graces, beauty and blacknefs. %dly, She illuftrates this defcription of her felf, or her mixed condition, by two fimilitudes, both tending to one thing, or oae of them tending to fet forth her blacknefs, the other her beauty : I am (faith me) like the tents of Kedar r which were blackifh,. and of no great value, being, by thefe who lived in them, fo frequently tranfported in fr.ch hot countries \ this fets forth her blacknefs. The fecond fimilitude is, that fhe was like the curtains of Solomn : he built glorious dwellings, and being a rich king^ no queftion had rich hangings ; this fets forth her beauty : As if me would fay, Ye mull not judge of my worth from one fide, efpecially my out-fide, or upon one confideration ; for I have, in me, both to humble and comfort me, It may be alio, tho' thefe

tent-

tents ofKedar were not outwardly beautiful, yet they were within well fur* nifhed \ and that the curtains of Solomon, which were moft rich, had outer coverings of fmaller value, as the tabernacle had of badgers skins. And fo the fimilitudes illuftrate her condition, and fet out the thing more to the lite; As Kedarh tents (faith fhe) look poor and bafe-like, yet, if ye look within, they are glorious*, fo think not flrange, if I appear without beaut to the eye, there may be, yea, there is comelinefs within, if ye could diicern it j for within the King's daughter is all glorious, Pfal. 45. 13. which way of diftingui-fhing is a notable piece of fpiritual wifdom and learning, and a great mean of peace in our felves *, when what is true of our infirmities, 13 acknowledged, and yet the conclufion that tentation would infer, is denied. Here obferve, 1. The conditions of believers, even the beft of them, are mixed of good and ill, fin and grace, comfortable privileges and fad fnfFering*. 2. There is a mixture of blacknefs in believers beauty, even in her beft frame and condition ; for fhe is now in the King's chamber, and yet we find her faying, / am black. 3. Believers, if they would confider what they are rightly,they would look on themfelves as having contraries in them. 4. Where challenges are juft and well-grounded, they mould be acknowledged, and taken with. 5. It is wifdom fo to acknowledge our fin, as we may difference it from any work of God's grace in us. 6. Believers their obferving of their fmfulnefs, mould not make them deny their grace *, and their obferving their grace, mould not make them forget their fmfulnefs. 7. The crofs that follows godlinefs, or the ftain and fpot that is on a godly perfon, is fooner taken notice of by onlookers, than either the advantages that follow holinefs, or the graces and fpiritual beauty of holy perfons \ this makes it needful to remove this offence. 8. When it may be edifying, believers would affert the worth and beauty of holinefs, and their own comelinefs thereby, as well as confefs their own infirmities ; and Chriftian communion will require both.

Having illuftrate her anfwer, in the 4th place fhe applies it, verfe 6. Look not on me (faith ihe) becaufe I am black, feeing I am comely as well as black -look not on me only as fuch, and think it not flrange that I am fb. Looking here, implieth indignation anddifdain *, andfb, Look not, is hereto be taken, 1. As being a caveat againfl indignation or difdain : Look not, &c. that is, difdain me not, as if nothing defirable were in me , for, fin often wait ; ng on the affliction of God's people, obfeures the beauty of grace, and makes them to be difdained and undervalued in the world. 2. This Look not, is a caution to diffwade them from gazing, or curious wondring at any crofs that was on her, or fin that was in her: It fhould not be the objeel: of their curiofity,much lefs of their delight or contentment, to fee it fo, Ob ad. 12. It is condemned in Edom, Thcufmtldfi not have looked upon the day of thy brother* Next, while

I 2 fee

me faith, Look not upon me becaufe I am black, fhe doth not diffwade them from looking on her blacknefs limply, but from looking only on it j that mould not be the alone ground of their fearch into her condition, but they mould take notice of what good was in her, as well as what was wrong. So then, her blacknefs mould not be the only caule of their looking on her *, it mould not be their work to ask after her croffes and infirmities, and no more } this ihe fuppones may affright and terrify them : And fo it is implied here, that onlookers often pore more on believers infirmities, than, on their graces j and this is the fruit which follows,they procure a {tumbling and fall to themfelves.

Fifthly, In the reft of the 6. verfe me doth more fully explicate her anfwer, in fo far as concerned her blacknefs (for fo the words run in the 6. verfe) two ways, i. In fetting out her fufferings in general. 2. In a more particular diftribution of the kind and occafions of her feeming unlovelinefs. Generally, her fad condition is expreffed in thefe words, The fun hath looked i<pon me. The fun in thefe countries had great heat, as we may fee in Jonah 4,, 8. where. the beating of the fun upon him did fore vex him. Jacob alfo fays, it burnt him in the day-time, (Sea. 31.40. Therefore, Matth. 13. 6,21. the Lord expreffeth perfecution, under the fimilitude of the fcorching heat of the fun. Here the meaning is, as if fhe hadfaid, It is no marvel I be black, I have been made obnoxious to all forts of perfecution, and therefore can have no outward beauty, but muft be in the eyes of the world contemptible \ even as one cannot endure the hot fun-beams, and not be blackned. So there are in this expreffion thefe things imported, 1. Perfecution. 2. Vehement perfecution. 3, Vifible effe&s following it, fhe is thereby made black. 4. A continuance under it j So the fun's looking on her, till me be made black, imports. 5. There is her patient enduring of it. 6. There is her fenfe of it. Yet, 7. She is not afhamed of it, while fhe fhews this her fuffering to be no caufe, why others fhould flumble at her.

Afterward, fhe proceeds more particularly to defcribe, firft her fufferings,. then her. infirmities. She defcribes her fuiTerings, 1. In the inftruments of them. 2. The caufe of them. 3. The nature of them. The attors are not heathens, but mother's children : The vifible Church is the common mother, ; who hath children born after the flefh, as well as after the Spirit ; thefe children are profeffors of the fame truth, but really not only ftrangers, but hearts enemies to godlinefs and true tendernefs: fuch was IJlmael, and fuch are all unrenewed perfons, who are children of the fiefh, and fuch there will be. (Gal. 4. 29.) fo long as there is a Church vifible *, fuch inftruments the apoftle complains of, 2 Cor. 11. 26. that he had perils from falfe brethren within,as well as from ftrangers without. This is not only mentioned to fhew there are fuch enemies, but: to fet out more fully the Church's ftraU; ihe is often more bitter] v

terly, and more fubtilly perfecuted by thefe who are called Chriftians, or pro-feifors of the Gofpel, than by heathens themfelves.

2. The caufe of their fufferings, as from men, is, They were angry with mc, faith fhe. She had not done them any perfonal wrong (as David often aflerts of himfelf, in the like cafe) tho' flie was not free of fin againft God •, but it proceeded from a malicious, malignant difpofiticn of the natural men of the world, who, as they hate Chrift, fo do-they hate all that are his, John 15. 18, 19. accounting them as the off-fcourings of airmen, and troublers of the world continually, upon no other ground, but flcaufe they are not fuch as themielves, and becaufe God hath chofen them out of the world. This fhews both the cauflefnefs of their perfecution, as alfo the degree of bitternefs that it did proceed from. From which obferve, 1. There are no fuch bitter enemies unto a godly perfon, as a gracelefs malignant profefTor : See Ifa. 66. $.

2. No fort of perfecution doth io blacken, or obfcure the beauty of an honeft believer fo much,as the-foul bitter reproaches of malignant profeffors. Yet,

3. Believers are often even under that crofs. And, 4. The beft beloved believer, even Chrift's Bride, will not in the world efchew it; innocency will be no guard, but to the conscience within. And if the Bridegroom himfelf r while he was in the world, did not efcape it, the Bride cannot think to go free.

The nature of her fufferings is expreffed thus, They made me keeper, of the vineyards. That this implies fuffering, and no truift put on her, the fcope and her complaint makes it clear : befide, that it is given as the evidence of the hatred and malice of thefe perfecnters. This general expreflion,, then, being compared with other fcriptures, will import thefe ingredients in her fuffering, which occafioned her blacknefs *, 1. That her fuffering was heavy and painful : for it was a great drudgery, to be put to keep the vineyards'; to be made keeper, was to watch both night and day, and fo no wonder fhe was fcorched, Matth. 20. 11. The bearing burdens in the vineyard^ in the heat of the day, is ipoken of as the greateft weight, and heavier! piece of their work. 2. That her fuffering was reproachful \ for the keeping of the vineyards was a bafe and contemptible fervice, therefore it is faid, Jcr. 52. 16'. that the poor, who were not taken notice of, were left to drefs the vines \ and it is a promife, Ifa. 61. 5. that his people mould have freedom, from that drudgery, and grangers mould be imployed in it, for them. 3. That her fufferings occaiioned fad diftra&ions to her in the worfnip and fervice of God.-, for, in fcriptnre fbmetimes, vine-drefhng is oppofed to the worfhipp'ng of God, as a diftratting, diverting exercife, which is very affixing to GodV people: Therefore, when they have-a promife of more immediate acceis to God's worfhip, it is laid, they mail be liberate from fuch diverting iinpjoy-ments, IfarfL^+G. and inftead of thefe, they fliall get another task- to wir,

i.

to be Priefis to the Lord, and Minifters of our God, as if thefe exercifes were fbmewhat inconiiftent together •, and fo fhe oppofeth her own proper duty to this, in the next words : In a word, thefe malignant brethren procured her pain, fhame, and diftrattion from the fervice of God, as much as they could, and in a great part prevailed.

Obferv. i. Malice'in rotten profeffors againft godlinefs, will fometimes come to a great height. 2. Malice in wicked men thinks nothing of true tendernefs, or of thefe who truly are fo •, but efteems them, and ufeth them as if they were moft bafe^kd vile. 3. Often in outward things, the pro-faneft members of the Church have the preeminence } and the moft godly, as to thefe things, are in the meanefi and bafeft condition *, fo as fometimes, they appoint the godly as their flaves,to their work. 4. Often, while wicked profeffors are in power, the truly godly are under affliction.

Though this fuffering was iharp,yet me relents her iinful infirmities much more fadly, in the words following, But (faith fhe heavily) mine own vine\arl have I not kept, and this her flothfulnefs and unwatchfulnefs made her black, and alfo procured the biacknefs that was on her by her fufferings. This part of the verfe implies, 1. The Bride's privilege. 2. Her duty. 3. Her fin. 4. Her fenfe of it. (1.) Her privilege is, me hath a vineyard 'of her own , be-fide thefe me was put to keep. The Similitude of a vineyard, here, is to be taken in another fenfe, than in the former expreifion :, neither are we to think ftrange of this, feeing fimilitudes are to be interpret according to the different fcope of expreffions, and places in which they are ufed. By vineyard then here, is to be underftood the particular privileges, graces and talents of any fort, which are given of God to a believer : thefe are the things fhe fhould have watched over} the negle&ing thereof brings biacknefs on her, and procures heavy challenges, called a vineyard here, and alfb Chap. 8. 13. partly, becaufe there are many feveral graces to be found in believers, as plants planted in them \ partly, becaufe thefe will furnifh them matter of continual exercife and labour } and partly, becaufe what they have, they are to improve, that there may be fruit on them, and rent brought in to the mafter that intrufted them, Chap. 8. 12, 13. This vineyard is called hers, becaufe the fpecial overfight and charge of it,was committed to her. (2.) Her duty is to keep and watch over this vineyard, that is, to improve the talents fhe hath gotten^ to fee that no plants be unfruitful, and that no hurt from any caufe inward or outward annoy them : Chriftianity, or godlinefs, is no idle task*, every privilege hath a duty waiting on it. (3.)Her fin is,that what with other diverfions, and what from her own unwatchfhlnefs, fhe had neglected the keeping of this vineyard ^ fo that this one task, which was put in her hand, fhe had not difcharged it \ but lazinefs came on, and the vineyard

yard was not dreffed \ thorns and nettles grew, and temptations brake in, and this marred her fruitfulnefs: In a word, fhe was no way anfwerable to the truft was put on her by Chrift. (4.) She refents this: where thefe things may be taken notice of, 1. She fees it, and obferves it. 2. She acknowledges it. 3. She is fenfibie of it, and weighted with it, as the greateft piece of her affliction. It is ill to be unwatchful, for that may draw on both fruit-lenfefs and heavinefs on a believer •, but it is good to obferve and be attested w'th it, and to be walking under the fenfe of it, even in our moft joyful frame, inch as hers was here.

Here then, Ob/.i. Believers have a painful laborious task of duty committed to them. 2. They may much neglect this work and task wherewith they are intruded. 3. Neglect and floth makes the weeds to grow in their vineyard, and the building which they ought to keep up, to drop thorow. 4. It is not wnfuitable or unprofitable for believers, in their mod refreshing conditions and frames, fadly to remember their former unwatchfulnefs,. and to be fuit-ably affected therewith. 5. Believers mould be well acquaint at home,, how it ftands with them as to their own condition and ftate. 6. They who are beft verfed in their own condition, will find moft clearly the caufe of all their hurt to be in themfelves y whatever is wrong in their cafe, themfelves have the only guilty hand in it.

1 If any mould ask, how makes this laft part of the verfe for her fcope, in removing the offence before thefe weak beginners ? I Anf. It doth it well: for, faith fhe, there is no reafbn ye fhould ftumble, or be troubled becaufe of my afflictions v they were without caufe, as to men, tho' I am under much fm and guilt before God: Neither fcarr at godlinefs or joy in Chrift, becaufe of my infirmities; for, thefe fpots came from mine own unwatchfulnefs, and not from godlinefs it felf (which is the foul's fpecial beauty) therefore take warning from my flips, and ftudy to prevent the bringing on of fuch a ftain and blot upon our profeftion, by fecmity and negligence j but efteem not the lefs, but the more of Chrift his people and ways, and the beauty of holinefs, which is to be feen in them y becaufe, by my unwatchfulnefs and untender-nefs, I have marred this beauty in my felf, and that is the reafon I look fo deformed-like,

Verfe 7. Tell me, 0 thou whom my foul loVeth, where thou feedef y

where thou make ft thy floeks to reft at noon : for why (liould I

be as one that turneth ajtde by the flncks of thy companions *

In the 7th verfe, we have the third part of the Bride's firft, fpeech ;• ion which, flie turneth her felf from the. daughters, to the Bridegroom V and the

fcppflfc

fcope of what fhe fpeaks here is, that by applying her felf, by prayer and faith, to Chrift Jefus (who is, and whom fhe for comfort acknowledges to be the great and good Shepherd of his fheep, Jo, 10. n.) me may be'guarded againft the hurtful efTe&s of thefe two evils which ihe acknowledged in the ibrmer verfe, to wit, afflictions and finful infirmities: In reipeft of the one, fhe defires Chrift's guiding j and in refpeft of the other, his confolation : that fo ihe being under his charge, may be upheld by him, and kept from mifcarrying : That this is the fcope, and fo depends upon the former verfe, efpecially the laft part of it, will be clear, by comparing the laft part of this verfe, and the laft part of the former together. There are thefe three in it, '1. The title given to Chrift. 2. The petition, or thing fought. 3. The argument, whereby it is inforced.

(1). The title is a fweet and affectionate one, O thou whom my foul loveth. In this title thefe things are implied, 1. A lovelinefs in Chrift, and fuch a foul-affefting and ravifhing lovelinefs, as no creature-beauty hath,or can have. 2. An ardent and vehement love in her towards him \ fo that fhe might fay, her foul loved, honoured, defired, and efteemed him. 3. A difrelifhing of all things befide Chrift, as nothing *, He is the only objeft her foul loves, he alone hath her heart, and is in the throne, as chief in her affe&ions, and hath no allowed co-partner there, to whom this title may be applied. 4. It is implied, what title Chrift will befl accept of, even that which bears out moft affe&ion to him : there can be no greater honour, or more acceptable piece of refpeft put on him by a believer, than this, to own him and avow him as the only obje£l of his foul's love } as the Bride doth here, O thou whom my foul loveth ! ' (2.)The thing that is here fought by the Bride,is fet down in two petitions, meeting with the twofold ftrait me was in, to wit, of croffes and infirmities-, and becaufe fear of fin weighed her moft, fhe begins with the fuit that might guard againft that, and in the reafon preffeth it moft. The firft petition then is, Tell me where thou feedefi^ fto wit, thy flock *,) for, feeding, here is to be underftood attively, that is, where he feeds others •, and not paffively ^ (as in other places) where he feeds and delights himfeif. The fecond petition is, Tell me where then makefi thy flocks to reft- at noon * 7 that is, make me know, where and how thou comforts and refrefhes thy people, under fcorching persecutions and trials. So thefe petitions go upon the relation that is between Chrift and his people, of Shepherd and flock, which is frequent in fcripture. In fum, that which fhe feeks, is this, Thou who guides all thine, as a fhep-herd doth a flock, let me know how thou orders thy people, and carries them through in times of {hares, and where thou refrefheft them in time of trouble. Thefe.being the two great duties of a fhepherd,are well .performed by Chrift-,

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Verfe 7 of the Song of Solomon. 65

i. It is his work to feed them, and lead them in wholefom and fafe paftures, TfaL 23. And, 2. To give them quiet and cool refting-places in the time of heat, when the fun becomes fcorching ; and therefore prayeth fhe to him, Seeing thou doft both thefe to thine, let me know the right way of partaking of the benefit of thy care. Which two petitions imply, 1. That there is a near relation betwixt Chrift and all believers, he is the fhepherd, and they the flock, Jfa. 40. 11. Ezxh 34.11, 12. Pfal. 23- 1,2. 2. That Chrift's flock may be, yea, ufually are in hazard both of fin or ftraying,and alfo of afhittion. 3.That Chrift Jefus is tender of his people, in reference to any hazard they are in, of fin, or fuffering , He is the good fhepherd, Jo. 10. 11. He carries the lambs in his bofom y Ifa. 40. 11. He ft an ds and feeds his flock, Micah 5. 4. 4- That he hath refling places, and fhadows for refrefhing and hiding his people, in all the ftorms and heats they may meet with. 5.That believers fometimes,un-der ftraits, may not know well how, either to rid themfelves cut of tenta-tions, or to quiet themfelves under croffes, till he help them with light and ftrength : they cannot know the Well, whence their fupply and confolation cometh, till it be difcovered, as it was to Hagar. 6. That,even then, when they know not how to be guarded againft fin, and fhadowed under fiiffering, Chrift knows both, and hath help in both thefe cafes provided for them. 7. That as it is he who muft guide them in fnares, and fupport them in fuf-feringsj fo believers, when they are at their own wits-end in refpeel: of both, ought even then to look for help and direction in thefe from him.

The reafon preffeth for his guiding, with a great weight j For, why (faith' fhe) jhould I be as one that turns afide, after the flocks of thy companions ? In which, thefe things are implied, 1. That Chrift may have companions, (not who are indeed fb, but) flich who fet themfelves up equally befide him, and make it their defign to have others to follow them, but do not follow Chrift themfelves } Thus hereticks, falfe Chrifts, Matth. 24. 23, 24. hifts, idols, or whatever is equalled or preferred to Chrift, and not fubjecled to him,is made,' as it were, his companion : fure, the fcope fhews, they were not friendly companions , but it fpeaks the nature of corrupt men, who are feducers, and the fin of feduced people, that the one feeks to themfelves, and the other attributes to them, too much. 2. That thefe companions may have flocks, and many followers, even as our Lord Jems hath-, fo Matth. 24. 23. 2 Vet. 2,1, &c. 3. That believers, if not by Chrift's care prevented, may go aftray after fome of thefe companions, and throng on in a way of error and defection with them. 4. That believers will be afraid of this ill, and alfo fenfiblc of their own propenfhefs to it. 5; It imports an abhorrency and indignation - at that evil, of being carried away awhoring from Chrift,IF^>' (faith fhe) flicuid I be 7 &c. ? 6. She accounts it a great mercy to be kept in Chrift's way, and

K makes

makes it a main p : ece of her prayer, that this may be granted to her as her mercy. 7. She exercifes faith on Chrift, and vents her requeft by prayer to him, concerning; every thing fhe wants -, be wanting what will, fhe betakes her^gif to him for the obtaining of it. 8. Where there is a lothnefs to .go affrayer fall in fnares, it will ftir up to ferious wreftling with Chrift to prevent it. 9. Hazard of fin to believers (who are fenfible of their inclination to go aftray) and weaknefs to hold on in God's way, is a great motive, that, being made life of in prayer, hath much weight for obtaining direction, and an hearing from Chrift :, as it is a notable fpur to ftir up to pray ferioufly, For (faith fhe) why Jliwld I be, &c. ? which fpeaketh forth her indignation a-gainft every wrong way, and her expectation, that if any thing prevailed with him, that would :, and fo we will find her fuccefs in this fuit, to follow in th« next words*

id Parr. CHRIST's Words.

Verfe 3. If thou k*io\v not -> 0 thou fairefl among ipomen^ go

thy way forth by the foot fiefs of the flock^ and feed thy kids be-

Jide the JJ?cpherds tents.

From the 8th verfe to the 12th, follows Chrift's exprefs return to her former fuit *, and becaufe it is he that fpeaks, we take it up as the fecond part of tlje chapter. In the Bride's condition there was, 1. Cro/Fes and afflictions.

2. Sins and infirmities 3. Snares, and hazard of new failings. Now Chrift fo frames his anfwer, as he may meet with all her necefrities moft comfortably and lovingly *., and becaufe fhe was moft arTe&ed with the fear of fin, he anfwers that nrft : And fo he doth, 1. In order to her being guided againft ihares, give a direction for her duty, iftrfi 8. 2. In order to her confolation under her fuffering,and the ienfe of her failings,he commends her, verfe 9,1c.

3. He gives her a promife, in order to her further confolation, verfe 11. The fcope of all is, to comfort her j and every part of the anfwer, being from Chrift's mouth, may be effectual for that end.

In the direction, verfe 8, there is, 1. The title he gives her. 2. The directions themfelves, which are two. 3. A fuppofition, or ground upon which he gives them.

Firft, The title he gives her is, O then fair eft .among women ^ which is much from Chrift to the Bride, who immediately before ftiled herfelf black: believers who are humble under the fenfe of their own infirmities, are never the ieis highly efteemed by Chrift, nor are always his thoughts of believers as theirs are'of themfelves i nay, by the contrary, Hufhing at their own deformity,

formity, is a chief part of their beauty. The giving her this title, implies thefe three things, i. A real worth in a believer, beyond the mod: noble per-fon in the world. 2. A real refpect unto,and efteem that Chrift hath of them, which he hath of none other. 3. Wonderful tendernefs, condefcending, for her confolation, to intimate thefe his thoughts of her, to her felf 4 , now,when ihe was otherwife fadly afflicted, and under a double diftrefs.

If it be asked, how thefe excellent titles and commendations may be applied to a fmful believer. Jnf Thefe four ways, 1. By communication and participation of the Divine Nature, they have a ftamp of the Spirit of holi-nefs imparted to them, whereby they refembleGod, 2 Pet. 1.4. and none o-ther in the world can compare with them in this. 2. In refped of the imputation of ChrifTs righteoufnefs, wherewith they are adorned, and which they have put on, which makes them very glorious and lovely ^ fo that they are beautiful beyond all others, through his comelinefs put upon them. 3. In refpeft of ChrifVs gracious acceptation, whereby he doth efteem otherways of them, than of the molt royal and beautiful in the world, they find fuch favour in his eyes. 4. In refpecl of his defign, project and purchafe, me is fo, and to be made Co in end *, he will have his people made compleatly beautiful and fpotlefs, before he have done with them, Eph. 5. 26. with cut [pot and wrinkle : all which are peculiar to a believer, of whom glorious things are fpoken and written, which are applicable to none other.

The directions are two, Would thou know, faith he, how to be kept out of fnares ? Then, 1. Look how the old worthies walked, and follow their way. 2. Have refpecl: to the publick ordinances, and hold near them, that you may have direction from the Word, by thefe to whom I have committed the truft of difpenfing the fame: I have (faith he) no new light to give you,nor any new way to heaven to mew you,nor any new means,ordinances, or ofr7cers,to fend amongfT: you,nor yet mull ye expect immediate revelations, but walk in the light that mines to you, by the preaching of the Word by my minifters, who are the under-fhepherds which I have let over you : for thus I guide all by my counfel, whom I afterward receive to glory.

The firffc direction (go thy way forth by the foot-flcps of the flock ) hold forth, 1. That all believers, of old and late, are of one flock, of one common concernment, and under the care of one chief Shepherd : this is the flock fpoken of verfe 7. whereof Chrift is Shepherd. 2. That there is but one way to heaven, for the fubftantials of faith and godlinefs, in which they that went before have walked, and thefe that follow after muft walk in the fame way, if ever they expecl: to come there. 3. That there are many in all age ~,whom God hath helped in trying times to keep in his way, and have been carried well through all difficulties to heaven. 4. That believers would obferve

K 2 thefe

thefe beyond others, as being fpecially worthy of imitation. 5. That they fhould and may follow the commendable practices of believers in former times, and not affect, fingularity. 6. That it is commendable, and often fafe in times when new opinions and dottrines bear fway, to follow their way, who we are fure went before us to heaven, Heb. 13. 7. 1 The/f. 2. 14. Heb.6. 14. This imitation of others, is to be limited with that neceffary caution, in fo far as the practice of others agrees with the firft pattern, Chrifr, 1 Cor. 11. 1. In a word, this direction mews there is no way, but the good old way, to be asked for, and followed in the moft declining times, Jer. 6. 16. and that we would keep the very print of their fteps, ftudying to be followers of their faith, who have been honourably carried through before us.

The 2d Direction puts them to the right ufe and improvement of the ministry of the Word, which he will have them to refpeft •, feed thy kids be fide the jljepherds tents. Shepherds here,in the plural number, are the fervants of that one Shepherd, whole own the fheep are : So minifters are called often fhepherds or paftors,both in the Old and New Teftament, 1. Becaufe of their relation to Chrift, by whom they are intrufted to feed his fheep :, He is the owner, they are but fhepherds, Ez.ek. 34. 2. Becaufe of their relation to the flock, which is committed to their care, and for which they muft give an account^ Heb. 13.17. 3. Becaufe of the nature of their charge, as being afli-ducus^ difficult, and tenderly to be gone about} for, ftich is the work and care of a fhepherd, as we may fee by what Jacob fpeaks ofhimfelf, when he had the charge ofLabanh fiock,Gen. 31. 40. 4. To fhew the neceility of that ordinance. And 5. The refpett people ought to have to them, who are o-ver them in the Lord: no flock needs a fhepherd more than a congregation needs a minifter j people without labourers, being,like fheep without a fhepherd, Matth. 9. 36. under a fad neceifxty of wandring and being loft. Next, Shepherds tents are mentioned, with allufion to thefe parts, where fhepherds in the wildernefs carried tents about with them •, and fo to be near the tent, was to be near the fnepherd: it is like they kept lambs and kids neareft unto their tents, jbecaufe they needed more overfight than the reft of the flock-, for a lamb to be at its liberty in a large place, was dangerous, Hof^ 16. By kids, we underftand young unexperienced believers or profeffors •, whereby it is clear, 1. That there are kids and young ones in Chrift's flock. Yea, 2. That the ftrongefl believers, even the Bride, have their own infirmities •, and there are fome particulars wherein they are weak : for this direction is . given to the Bride, as a particular and experienced believer ^ and feeing ordi- * narily weak believers are called lambs, and unrenewed men goats, it may be kids here are mentioned to point at the reliques of fmful nature, even in believers, which is the reafon why they need ftill overfight. 3-. It is clear, that

the

the office of the miniftery, is a {landing, perpetual and neceffary office in the Church, otherwife this direction would not always fatisfy the believer's qtieftion here propoied. 4. The flrongefl believers have need and ufe of a miniflry. 5. It is a great part of a minifier's charge, to g keep believers right,'in fnaring and feducing times, £pfc. 4. 12* 13; &c. 6. Believers would make ufe of publick ordinances, and Chrifl's minifters, especially in reference to fnares and errors:, and they would take their directions from them, and in their difficulties confult with them, and their coun-fel would be laid weight upon. 7. Allowed dependence on a miniflry, is a great mean to keep fouls from error *, whereas, on the contrary, when no weight is laid on a miniflry, unliable fouls are hurried away. 8. Chrift hath given no immediate or extraordinary way to be fought unto, and made ufe of, even by his Bride, in her difficulties \ but the great mean he will have her to make ufe of, is a lent miniflry, and therefore no other is to be expected : It is no wonder therefore the devil (when his defign is to cry down truth and fpread error) feek to draw the Lord's people from the ihepherds tents j and no wonder fouls, who once do cafl off refpett to their overfeers, be hurried away with the temptations of the times, as in experience hath often been found a truth. 9. Miniflers mould have a fpecial eye on the weakeft of the flock,their care mould be that the kids may be next them : Our bleffed Lord doth fb, when the lambs are carried in* his own bofom y Ifa. 40. 1 r. and therefore, feeing weak believers have mofl need of Chrift 'so verfight, if they begin to flight the miniflry and ordinances, they cannot but be a ready prey \ and the devil hath gained much of his intent, when he hath once gained that. O that men would try whofe voice that is, that faith, Come aback from the jhepherds tents (when Chrift fays, Abide near them) It is as if a wolf would de-lire the lambs to come out from under the fhepherd's eye. And laftly. When Chrifl gives this direction to his own Bride, we may fee he allows none to be above ordinances in the militant Church *, it will be foon enough then, when they are brought to heaven, and put above the reach of feducers.

The fuppofttion is in thefe words, If thou know not, &c. which is not any upbraiding anfwer, but tendeth to infinuate the direction the more : I have given you means (faith he) and fo he puts her back to the ferious ufe of thefe, as he fent Paul,. Afts 9. to Ananias y to have his mind made known by him. Which implies, 1. That a believer may be in many things ignorant. 2. That Chrift pities the ignorant, and hath companion on them who are out of the way, or are in hazard to go out of the way, Hcb. p 3. That believers would.not, in praying to Chrifl, neglett the ordinary means in feek-ing knowledge •, nor, in ufing diem, neglect him : She prays to him,, and' he directs her in them< 4. Directions for a believer's walk, given by Chrift V.

miniflers

jo An Expojition Chap. i.

minifters from his word, are his own, and are accounted by him as if foe did immediately fpeakthem himfelf 5. Chrift would have his minihry and ordinances kept up in efteem and requeft amongft his people j therefore he will not be particular in giving anfwer to his Bride, but fends her to them, that foe might know the nfefulnefs of them, and learn to know his mind from them. 6. They cannot expe£t to make great progrefs in religion, that ne-gleft the miniftry, feeing it is to them that Chrift recommends his own Bride: "If people were inquiring at Chrift, what fhouldthey do now, in a time when temptations to error and defection abound ? No other anfwer were to be expected, than what he gives to his Bride here : Yea, if Abraham were intreat-ed to fend fome from the dead, to advife people to abhor profanity and error, his anfwer would be. They have Mofes and the prophets, they ihall have no other ^ and no other would prevail, if thefe ordinances do not. People would confcientioufly and thriftily ufe the means of light they have ■, for it Is by fuch the Lord trains his own Bride : and tho' he will admit her as a courtier to his chamber, yet this familiarity he admits her to, is in the ufe of ordinances ^ and he will have no believer above ordinances and need of mi-nifters, while he keeps them within the compafs of fnares.

Vcrfe 9. I have compared thee, 0 my loVe^ to a company of

horfes hi Pharaoh'* chariots. Vcrfc 1 o. Thy cheeks are comely with rows of jewels, thy neck^

with chains of gold.

The commendation follows, verfes 9, 1 o. in which the Bridegroom hath refpeft: to two things, which afni&ed her moll in her condition. 1. That ihe was in hazard to be a prey to every fin, and to every enemy. 2. That fhe lay under many blots, and was made black by her own mifcarriages : Therefore the Lord, that he might comfort her againft thofe, is brought in fpeak-Ing thus, Thou art neither fo weak, nor fo black and unbeautiful as the world thinks thee, and as thou efteems of thy felf: my teftimony of thee is better to be believed, than either the world's, or thy own •, and I aifert thee to be flately and ftrong, beautiful and comely.

Firft, Verfe 9. He fets out her ftatelinefs, ftrength and courage, by a fi-militude taken from horfes : Are (faith he) horfes {lately and ftrong ? for fo in Job is the horfe defcribed, chap. 39. 19, 20, &c. and is not a company of them much more {lately, efpecially a company of Egyptian horles, which were the bed in the world ? z.Chrop. 1. 17. If a. 31. 1. And if any in Egypt were beyond others, certainly Pharaoh the king had fuch in his own chariots. Now

(faith

(faith he) if thefe be lovely, ftrong and ftately, then thou art fo } for, I have compared thee to fuch : This expreilion, / have compared thee y bears out the confirmation of the aiTertion ^ for, it is not men that think thee fo, but I, who knows where true worth is, and who can be furety for my own aiTer-tion, I have faid thou art as ftrong as thefe, I have likened thee to them,and made thee like them. This holds forth thefe things, 1. That there is an excellent courage and boldnefs, wherewith the believer is fiirnifhed beyond o-thers } he heboid as a lion^ Prov. 28. 1. both in duties and fufferings. 2. That there is in believers an undauntednefs of fpirit, and an unconquerablenefc, that overcome they cannot be :, better fight with all Pharaoh's chariots, than with them, Zech. 12. Eev. 12. 3. The words hold out, that there is an infallible certainty in this truth : we have here ChrifVs verdict of it, he in his reckoning counts believers fo, and he cannot be miftaken. 4. There is the caufe why the Bride is fo ftrong and lately, he makes here fo : And fo thefe words, lhave compared thee, may be taken efficiently, I riave made thee comparable, or made thee to be like them \ and there is an article in the Original, which may confirm this, and the words may be turned, like my company of horjes, or of my hor/es \ which fhews, that, as believers themfelves are Chrift's, fo alfb, whatever ftock of fpiritual firength and courage they have, it is his, and from him : And that they are Chrift's, and made ufe of by him, ihews the ufe of their ftrength, Mic. 4. 13. and fo, Zech, 10. 3. they are called my goodly horfe. 5. It implies this, that it becomes not believers to droop, faint, or be difcouraged under difficulties, feeing he hath paft fuch a fentence, or given fuch a verdict of them •, it is a refle&ing on him, as if it were not fo with them as he affirms, or as if he did bear falfe teftimony concenr'ng them. Now, this courage, ftrength and boldnefs, which is here attributed to believers, is to be underftood of that which is competent to them peculiarly as believers *, and their fuccefs in all their fpiritual conflicts, is ftill to be looked upon with refpeft to the event, which is ever to be more than conquerors, in the iifue at leafr, whatever appears for the prefent.

The fecond part of the commendation is, verfe 10. wherein her comelinefV and beautiful adorning is fet out: Tho' thou think thy felf black (faith he) yet, Thy cheeks are comely with rows of jewels, and thy neck with chains of gold.. What is meant by neck, or cheeks, or chains, or rows of jewels,, we think not necefTary to be particularly inquired into : the allufion is to women, who, in thefe places > by fuch ornaments ufed to be adorned 5 and poflibly there is here alfo an allufion to the horfes of great ones, who are faid to have chains of gold about their necks, Judg. 8. 25.

The fcope and fnm of the verfe may be taken up in thefe things, 1. That tho' the Bride have fome infirmities,- yet there is exceeding great comelinsfs

and,

and lovelinefs to be {een in her ^ fhe is laid to be comely, and that out of Chrift's own mouth : Certainly grace puts much real beauty upon the perfon that hath it. 2. That fhe hathjnoe ornaments than one ; there are here jew els in the plural number, and chains of gold alfo : One grace goes never alone neither is imputed righteoufnefs and fanctification ever feparate , whoever hath one grace, hath all 3. That this beauty, which is to be Teen on believers is univerfal as to the fubject. ', for, here one part of the body is adorned, as well as another, both neck and cheeks-, the whole man is renewed, and the perfon is juftified. 4. This comelinefs grows not of any flock within the be* liever, nor is it natural to him, but it is communicate or imparted beauty, fuch as is put on, a comelinefs proceeding from the beneficence of another, and is the work of a cunning workman. See Ez,ek. 16. 10, 11. where fimili-tudes, like thefe in this text, are made ufe of.

V^rfe l 1. We will make thee borders of gold, with finds of fiber.

In the 11. verfe , for confirming of the former confolation, he gives her a promife ', the fcope whereof is to obviate an objection, which jealous fenfe might make againft what he hath faid : How fhall beauty be obtained, or continued ? might fhe fay, whence ihall it come, feeing I am fo black and loth-fom ? To this he anfwers, as it were by a fweet promife, We will make, &c. Wherein we may confider, 1. The thing promifed, it is borders of gold, and finds offdver. 2. The party promifing, and undertaking the performance of it: We will make them to thee, faith he.

Borders of gold, and finds of fdver (t is like) have been fome fpecial ornaments in thefe days \ and that which is here pointed at by them, in general, feems to be an addition to what formerly the Bride poffeffed -, he would add to her beauty, and glorioufly complete it: And certainly it muft be an excellent work, which needs fuch workers as are here fpoken of. We take the thing promifed, to comprehend the increafe, continuance and perfecting of her comelinefs and beauty ; in which work the bleffed Trinity are ingaged : and fo, the fecond thing is, who undertakes it * 9 We will make thee, faith the Bridegroom : This word, make, in the Original, is ufed for making of man at firft, Gen, 1. 26. as alfo, for renewing of him, and begetting holinefs in him, Tfal. 1 oc. becaufe it is no lefs work to renew, than to create man. The number here is changed from the fingular, / have compared, Sec. verfe 9. to the plural, We will, &c. As it is alfo in the firft making of man, from the fingular, He made heaven and earth, to the plural, Let Vs make man according to our image } as if the Holy Ghoft, purpofly, in mentioning this renewing work of grace, did allude to the firft work of man's creation. And this, 1. To Ihew the excellency of it -, not that God was put to anv deliberation, but that

the

the work was, and is exceeding excellent, and therefore deliberately (as it were) gone about, 2. To mew, that man hath no more hand in his renovation than his firft creation \ that is, he is no more of himfelf able to bring a-bout the one than the other. By this We, we do not underftand God fpeak-ing of himfelf in the plural number, as in fome languages, for honour's caule,' kings do of themfelves : For, (1.) If that were more honourable, then it would have always been ufed for God's honour, efpecially at folemn times* fuch as when the Law was given *, but we find the contrary true from the Icripture. (2.) Altho' that manner of fpeaking be ufed in fome other laugua-ges, yet it is never lb ufed in the Hebrew tongue (as, by thefe who underftand it, is afferted, and by fome of the moft learned Jews is acknowledged) and therefore we underftand the Trinity of Perfons in one God-head to be here underftood } for, this One is alfb Three, the Father, Son and Spirit, having a joint defign in promoving the falvation of the elect, Ifa. 61. 1,2. And grace being a work, and gift prayed for, from them all, Rev. 1.4, 5. it muft be understood of thefe three blefTed Perfons of the holy Trinity, this work being common to the three Perfons of the God-head, and communicable to no other, This then makes the confolation ftrong , for, faith (Thrift, Altho* the perfecting of your grace be a great task, and far above your reach, yet fear not, We y the Father, Son arid Spirit have undertaken it, and ihall make it out to you.

Hence we may learn, 1. That grown believers, even the Bride, hath need of more grace and fpiritual comelinefs \ there is a neceilky of looking after a further growth in thofe, even to be tranfchangedyrow ghry to glory, 2 Cor. 3. ult. 2. That growing in grace, and perfeverence therein, is a great confolation and comfort to a true believer ^ and therefore the promife of it is given to the Bride for that end here. 3. That neither growth in grace, nor perfeverence therein, is a work of the believer's own working, but the omnipo-tency of grace is exercifed here. 4. There is plurality of Perfons in one Godhead •, the God-head, that is /, is alio We. 5. All the Perfons of the blef-ied Trinity concur,and are engaged in promoving the holinefs, and in perfecting the beauty of a believer. 6. All the graces of a believer are pieces of the workmanfhip of the holy Trinity : Grace then muft be an excellent thing. 7. The perfecting and perfeverance of a believer is infallibly fure and certain, feeing all the Perfons of the God-head are engaged in this work*, and they who this day are believers, may promife this to themfelves. 8. Much of believers beauty is yet in the promife, and in the perfecting •, fo that it hath its defects and imperfections while they are here. 9. What is promifed is fo fure, that it ought to be no lefs comfortable than if it were enjoyed •, for the p r omife ought to have no lefs weight for that end, than the former eommen-

L dation, 7

dation. 10. Chrift allows his people freedom from anxiety, becaufe of things that are to come,and to be comforted in him again ft the fears of thofe,as well as to draw confolation from him againfl any evil that is prefent •, therefore is this intimate unto them. u. Believers ought ftill to hold all their enjoyments and privileges as from him, and the expectation of what is coming, as well as the performance of what is pari. 12. Faith in the promife hath a large comprehenfive object to reft upon, and to draw confolation from, even the power of the God-head, and what may be by the Father, Son and Spirit created, and brought about for a believer's good, even tho 5 it have not at prefent at prefent a being } We will make thee what is wanting and what is needful, fays the promife : Creating power is engaged to through his work concerning them, / ere'ate the fruit ofthe lips , Ifa. 57. 19. and, I will create Je-Tufalem a joy, &c. More cannot be deiired, and lefs the Lord allows not.

Part 3. BRIDE's Words. Verfe 12. While the Xing fitteth at bis table, my fpikenard fend-

eth forth the Jmell thereof. Verfe 13. A bundle of myrrht is my Beloved unto me 5 he fiall

ly all night betwixt my breafts. Verfe 14. My Beloved u unto me as a clujler of campbire in the

vineyards of En-gedi.

The third part of the chapter follows in thefe three verfes, 12, 13, 14. In it, the Bride expreiTeth how refrefhful Chrift was to her, and how {he did fo-lace her felf in him : This fhe holds forth, not only in the fweet and warm title ihe gives him, but further in thefe three things, (1.) She declares the comfortablenefs of the fellowship fhe had with him, verfe 12. (2.) By two companions fhe illuftrates it, in the beginning of the 13. and 14. verfes. (3.) She fets forth the warmnefs of her own afteftions to him,in the end ofver. 13.

The titles fhe gives him are two, Firfi, The King, whereby his fovereignty and majefty is fet forth. The Second is, Beloved, or Weibeloved, a title importing much love and affection : It differs from that title, my love, which he gave her, verfe 9. for that is a compellation given to her by him, as from a fuperior to an inferior, or as from an husband to a wife *, this title, which flie here gives him, is as from an inferior, as a wife to her husband. The firft holds forth condescending tendernefs} the fecond, relpeclive love j but both agree in tbi§, that they are moft loving and affc&ionate titles.

She fets forth die comfortablenefs of Chrift's fellowfhip, verfe 12. where

we

we are to confider thefe three things, 1. The privilege of his fweet company,' which foe enjoyed, in thefe words, The Kingfitteth at his table. 2. The effett thereof, held forth in this fimilitude, my fpikenard, &c. 3. The connexion of thefe two, in this expreflion, While the Kingfitteth, &c.

Firft, The King, here fpoken of, is Chrift, as was cleared, verfe 4. His m-bk, or feafting-houfe, is the Gofpel, Prov. 9. 1, &c. where the feafi of fat things is prepared, If a. 25. 6. His fitting at his table, or her fitting with him at it, imports familiar fellowfhip with him by the Gofpel: So the table of the Lord is taken, 1 Cor. 10. 21. mdMatth. 22. 4. The comfortable fellowfhip, that is to be had with him by the Gofpel, is held forth under the fimilitude of a great feafi: -, as fellowfhip in glory, and enjoying of him there, is fet out by eating and drinking with him at his table, Luke 22. 29, 30. Now, this is mofl friendly, when Chrift not only furnifhes a table, Pfal. 23. 5. but he comes and fits down, and fups with them, and admits them to fup with him, Rev. 3. 21. it is called His table, becaufe he both furnifhes it, and is Matter and Maker of the feaft, yea, the matter of it alfo.

idly, The efTeft of this fellowfhip is,my fpikenard fendeth forth the fmell thereof. Spikenard here fignifies the graces of the Spirit, wherewith the believer is furnifhed out of the treafure of the fweet fpices that are in Chrift : which are compared to fpikenard, becaufe grace is precious in itfelf, and favoury and pleafant to God, Pfal. 141. 2. and to others alfo, who have fpiritual fenfes. To fend forth the fmell, is to be in lively exercife, and to be frefh and vigorous •, grace, without fmell or lively exercife, being like flowers fomewhat withered that favour not, or like unbeaten fpice,that fends not forth its favour.

$dly, There is the connexion of this effe& (which is fp comfortable to her) with Chrift's prefence, as the Caufe : It is while he fits, that her fpikenard fend* eth forth its fmell ^ it is then, and not elfe, that her graces flow : fuch influence hath his prefence on her, as a cool-wind hath on a garden, for making the fmell thereof to flow out, as it is chap. 4. 16.

Here obferve, 1. Chrift the Bridegroom is a King. 2. It makes all his con-defcending to fmners the more lovely, admirable and comfortable, that he is fo excellent •, that he, being fuch a King, fitteth at the table with poor believers, is much; Love in Chrift brings his majefty, as it were, below itfelf, to feed and feaft his poor people. 3. There is a way of moft fweet and comfortable communion to be had even with the King, in his own ordinances. 4. There is a great difference betwixt an ordinance or duty, and Chrift's prefence in it *, thefe are feparable. 5. It is Chrift prefent that makes a feaft to a believer, and makes all Gofpel-ordinances and duties fo refreflrful. 6. Believers may, and will obferve, when Chrift is at the table, and when not ; and it will be empty to them when he is abfent. 7. All the provifion wherein 2 with

J6 An Expofition Chap. I.

with believers table is furnifhed, and they are feafted, is Chrift. 8. Chrift flioald have a continued dwelling in the believer, and they a continual con-veiling with him, as thefe who diet ordinarily at one table.

The erYecl: (namely the flowing of her graces) and its connexion with his pn fence, as thecaufe, fhews, i. There is a flock of grace, and fpikenard in them, with whom Chrift ufeth to fup , and there is no other but fuch admitted to his table. 2. The graces of the Spirit, in believers, may be in a great part without favour, void of lively exercife, almoft dead as to its effetts. 3. It is exceedingly refrefhful to believers, to have their graces flowing and acting. 4. Chrift's prefence hath much influence to make all things lively and favcury ; where he fits, all things that are befide him (as it were) bloffoms and favours : the graces of his people are then very frefh and lively. And, 5. Tho' grace be favoury in itfelf, yet in Chrift's abfence that favour will be reftrained, and not fent forth v for kis implied, that when the King fat not at his table, her fpikenard did not fend forth its fmell. 6. Chrift's company, or fellowfhip with him, will not only be prized by believers, as it brings' fenfible comfort to them *, but alfo as it revives their graces, and makes them lively.

Secondly, Her fatisfaftion in Chrift's fellowfhip, verfes 13, 14. is ifeftrate m two fimilitudes, whereby her holy fbndnefs (to fpeak fo) on him appears. The firft fimilitude is, a bundle ofmyrrhe. Myrrhe was a precious and favoury fpice, made ufe of in the anointing oil, Exod. 30. 23. and in embalming Chrift's body : A bundle of it, fignifies abundance of it, not a ftalk or a grain, but a lundle, that muft be of more worth and value than a leffer quantity. The/f-cond fimilitude, to the fame fcope, is, a cluftcr of camphire, or cyprefs 0 a fweet, odoriferous and precious wood in thefe parts , and a clufter of it, implies a congeries of it, having much of its excellency bound up together: And under thefe two fimilitudes (becaufe one is not enough to fet forth the thing) is underftcod a moft precious- refrefhful excellency which is to be found in Chrift, and wherewith the moft defir able excellency amongft die creatures being compared, he is much more excellent than they all: He is jnore fweet and precious than a clufter, even of that camphire which grows in the vineyards of En-gedi, where it is like the moft precious of that kind grew. Now, thefe expreffions hold forth, 1. Chrift's precioufhefs. 2. His efficacy and vertue. 3. His abounding in both 5 the worth and vertue that is in him, cannot be comprehended, nor told. 4. The Bride's wifdom,in making nfe of fuch things to defcribe Chrift ; and her afTeclion, in preferring him to all other things, and in fatisfying her felf in him $ which is the laft thing in thefe verfes.

This refpea of hers, or the warmnefs of her affettion to him, is fet forth

two

two ways, i/r, In that expreffion, he is unto me (which is both in the beginning of the 13. and in the beginning of the 14 verfe) whereby is fignified, not only Chrift's worth in general, but, 1. His favourinefs and lovelinefs to her in particular \ fhe fpeaks of him, as fhe her felf had found him. 2. To ex-prefs what room fhe gives him in her affe&ion, he was lovely in himfelf, and he was fo to her, and in her efteem •, He is (faith fhe) a bundle of myrrhe unto w, a clufier of camphire to me : This is further clear from that other expreilion, namely, he Jhall ly all night (faith fhe) betwixt my breafls, even as one huggs and embraces whom they love, or what they love, and keeps it in their arms, and thrufts it in their bofom j fo (faith* fhe) my Beloved fhall have my heart to reft in •, and if one room be further in than another, there he fhall be admitted. Which imports, 1. Great love to him. 2. A fatisfying her fpiritual fenfes on him. 3. Tenacioufhefs in keeping and retaining him, when he is gotten, and great lothnefs to quit or part w T ith him. 4. It mews his right feat and place of refidence \ the bofom and heart is Chrift's room and bed. 5. It fhews a continuance in retaining him and entertaining him \ fhe would do it, not for a ftart, but for all night. 6. A watchfu.lnefs in not interrupting his reft, or difquieting of him \ He fhall not be troubled (faith fhe) but he fhall ly all night, unprovoked to depart. Thefe are good evidences of affe&ion to Chrift, and offer ground for good directions how to walk under fenfible manifestations, when he doth communicate himfelf.

Part 4. CHRISTY Words, Verfe 15. Behold, thou art fair, my Loye ^ behold, thou art

fair, thou haft doVes eyes.

Thefe words contain a part of that excellent and comfortable conference between Chrift and the Spoufe : There is here a mutual commendation one of another, as if they were in a holy conteft of love, who mould have the laft word in exprefhng of the other's commendation. In the verfe before, the Bride hath been exprefling her love to Chrift,and he again comes in upon die back of this, exprefling his efteem of her, and that with a behold, £ehold 3 &c.

If ye look upon this verfe in itfelf^ and with its dependence on the former words, it will hold out thefe things*, 1. That love-fellowfhip with Chrift muft be a very heartfom life : O the fweet, mutual fatisfaclion that is there ! 2. That Chrift muft be a very loving and kindly husband •, fo have all they found him,thathave been married unto him: And therefore,^. 5. 27. he is propofed as a pattern to all husbands, and may well be fo. 3. That our Lord Tefus thinks good fometimes to intimate his love to believers, and to let them know what he thinks of them \ and this he doth, that the believer may be

con-

confirmed in the faith of his love ? for this is both profitable, and alfo comfortable and refrefhful. Lafifyy From the connexion obferve, that there is no time wherein Chrift more readily manifefts and intimates his love to believers, than when their love is moft warm to him. In the former verfe fhe hath a room provided between her breafts for him •, and, in thefe wordsj our Lord comes in with a very refrefhful falutation to her : for, tho' his love go before ours in the rife of it j yet he hath ordered it fo, that the intimation of his love to us,fhould be after the ftirring of ours towards him, J 0 . 14. 21.

In the commendation that he here gives her, confider thefe five particulars' I. The title he gives her, my love. 2. The commendation itfelf, Thou art fair. 3. The note of attention prefixed, Behold. 4. The repetition of both. 5, A particular inftance of a piece of that beauty he commends in her.

1/, The title is a very kindly and fweet one ♦, and this makes it lovely,that therein he not only intimates, but appropriates his love to her, allowing her to lay claim thereto as her own : My love, faith he \ and it fays, that there can be nothing more cordial and refrefhful to believers, than Chrift's intimating of his love to them \ and therefore, he choofeth this very title for that end. The men of the world exceedingly prejudge themfelves, that they think not more of this, and ftudy not to be acquaint with it.

idly, The commendation that he gives her, is, Thou art fair. If it be asked, what this imports ? we may look upon it thefe three ways •, 1. As it imports an inherent beauty in the Bride. 2. As it looks to the cleannefs and beauty of her ftate, as being juftified before God ^ and this ihe hath, as being clothed With the righteoufnefs of Chrift. 3. As it holds forth Chrift's loving eftimation of her, that tho' there were many fpots in her, yet he pronounces her fair (and lovely, becaufe of his delight in her, and his purpofe to make her fair) and without fpot or wrinkle, or any fetch thing. From all which, thefe three truths may be gathered, 1. That fuch as are Chrift's, or have a title to him, are very lovely creatures, and cannot but have in them exceeding great lovelinefs, becaufe there is to be found with them a work of his grace, a new creature, and a converfation fome way lavelled to the adorning of the Gofpel. 2. Chrift Jefus hath a very great efteem of his Bride : and tho' we cannot conceive of love in him, as it is in us \ yet the expreilions ufed here give us ground to believe, that Chrift hath a great efteem of believers, how worthlefs foever they be in themfelves. Laftly, Comparing this with verfe 5. we may fee, that believers are never more beautiful in Chrift's eyes, than when their own fpots are moft difcernable to themfelves 0 and oft-times, when they are fharpeft in cenfiiring themfelves, he is moft ready to abfolve and commend them.

The

The 3d thing is, the rouzing note of attention which is prefixed •, and this is here added to the commendation of the Bride, for thefe reafbns, v/hicli may be as obfervations ♦, 1. That he may fhew the reality of that beauty that is in believers, that it is a very real thing. 2. That he may ihew the reality of the eftimation, which he hath of his Bride, 3. It imports a defire he had to make her believe, and a difficulty that was in bringing her to believe, either the beauty that was in her, or his eftimation of herj and therefore is this note of attention doubled. She hath her eyes fo fixed on her own black -nefs, that me hath need to be rouzed up, to take notice both of the grace of God in her, and alfo of the efteem that Chrift had of her.

The particular that he commends in her, in the laft part of the word, is, Thou haft dcves eyes. He infifts not only in the general, but is particular in this commendation he gives her: And this fhews, i. Chrift's particular ob-fervation, not only of the believer's ftate, frame and carriage, in general, but of their graces in particular. 2. That there may be fome particular grace, wherejn believers may be efpecially eminent -, even as it is in corrupt, natural men, that are ftill under the pollution and dominion of the body of death^ yet there is fome one or other predominant luft that is ftrongeft : In fome fort it is fo with the believer *, there is fome one thing or other, wherein grace efpecially vents, and puts forth it felf in exercife. Abraham is eminent for faith, Mofes for meeknefs, Job for patience: And hence- the believer is confidered fometimes under the notion of one grace, and fometimes of another, as we may fee, Matth. 5. 3. That our bleffed jLord Jefus hath a- particular delight in the holy fimplicity and fincerity of a believer •, Or, holy fim-plicity and fincerity puts a great lovelinefs upon believers \ for, by this, thou haft doves eyes, we conceive to be understood a holy fimplicity, feparating her, in her way, from the way of the men of the world : for, while their eyes or affe&ions run after other objects, hers are taken up with Chrift *, for, by eyes, are fet out mens affe&ions in fcripture^ fo, Matth 6. 22. and often in this Song, the eyes fignify the affections, as in that expre/fion, Thou haft ravifljed me with one of thine eyes, &c. the eyes being fbmeways the feat and alfo the doors of the affections. ~£\ow y doves eyes fet out not only the Bride's affection, and love to Chrift, but alfo the nature of her love, which is the thing here mainly commended:, as fimplicity, chaftity and fingleneis, for which that creature is commended, Matth. 10. Be ftmple as doves. And this is the commendation of the love that true believers have to Chrift, that it is chaft, fingle and fmcere love : Singlenefs is the fpecial thing Chrift commends in his people^ it is that for which believers are fo much commended, AQs 2. 46.

Part

Part 5. BRIDE's Words. Vcrfc 1 6. <Behold thou art fair, my (Beloved, yea, plea/ant : alfo

our bed is green. Verfe 17. The beams of our boufe are cedar, and our rafters of fir I

We come to the laft part of the chapter, in the two laft verfes, in which the Bride commends Chrift's beauty, and the fweetnefs of fellowfhip with him : He had been commending her, and now me haftens to get the commendation turned over on him, Behold, thou an fair, &c. And there are two things which me here commends \ i. She commends the Bridegroom him-felfj Behold, thou, &c. 2. She commends fellowfhip with him, under the fi-militude of bed, boufe and galleries, verfes i<5. 17. From the. connexion of this with the former purpofe, ye may fee how reftlefs believers are, when they meet with any commendation from Chrift, till they get it turned over to his commendation and praife : and this is the property of a believer, to be improving every good word they get from Chrift, to his own commendation that fpeaks it: this is the end and defign why grace is beftowed upon believers, that it may turn in the upfhot and iilue to the commendation of his grace. 2. That there is nothing more readily warms the hearts of believers, with love, and loofes their tongues in expreilions of commending Chrift, than the intimation of his love to them ; this makes their tongue as the fen of a ready writer, Pfal. 45. I.

More particularly, in this commendation the Bride gives him, ye will find thefe four things -, li There'is the ftile me gives him, my Beloved. 2. There is the commendation given, and it is the fame with the commendation which in the former verfe he gave her, 3. The note of attention prefixed, Behold. Laftly, An addition to the commendation Chrift gave her, while fhe turns it over upon him, and which is as a qualification of Chrift's beauty ; becaufe one expreftion will not do it, fhe makes ufe of two, thou art fair (Taith fhe) yea, pleafant : He had faid fhe was fair, nay (faith fhe) thou art fair, &c. fhe turns it over to him, becaufe the fame things that are commendable in her, lire infinitely and much more commendable -n him 5 that which is in the believer, being the extract of the principal which is in him -, Chrift being the principal, and the graces th^t are in the believer bur the tranfumpt or copy : all thefe things are" in Chrift like the light in the fun, and in the believer but like the light in the moon, communicate to it bv the fun •-, and they are in Chrift as in their own element and ocean, and in the believer but like fome little ftream comjfcunicate from that infinite fountain-, and it is upon this

ground,

ground, that the fame commendation given by Chrift to her, is turned over by her to him : and it is even as much as if fhe had laid to him, My beloved, wba is myfairnefs? It is 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 blufh ( in a manner ) when Chrift commends them, and to caft all fuch commendations back again upon him, that they may reft: upon Chrift, as the party who deferves them beft. ,

From the title ye may fee here, i. Much humility in the Bride, and alfo much reverence and refpeft to Chrift} which is the reafon why me will not let the commendation ly upon her, but puts it back upon him. Love to Chrift, and eftimation of him, aims always at this, that whatever is commendable in the believer, fhould ultimately refolve upon him. 2. Here is much familiarity, notwithstanding of her humility, in that fhe calls him my beloved, as he cabled her my love. Humility and reverence, an high eftimation of Chrift, and confidence in him, and familiarity with him, go all well together in the believer y and the believer would labour to have all thefe in exercife 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 aim at. 3. One fpecial thing that makes Chrift lovely to believers, and natively ftir-reth them up to commend him, is when they are clear anent his love to them.

If it be asked, why fhe turns over this commendation to him in the fecond perfon, Thou art, &c. ? Anf. She doth it, 1. To teftify her fincerity, that fhe was not flattering nor complementing, but fhe durfl make him witnefs of what flie faid. 2. To fhew that there are many fpiritual conferences, and fweet foliloquies between the fouls of believers and Chrift, wherein they are very familiar with him, which none knows, nor can know, but Chrift and they ; for, fhe is fpeaking to him when no body knows,and he to her. 3. Be-caufe there are many divine experiences of believers,that are fcarcely communicable to any other, but Chrift : and therefore fhe will tell them over to him.

The commendation fhe puts upon him, is even the fame which he before gave her} Thou art fair, faith fhe: And that which fhe aims at in this, is, 1 • To fet forth the exceeding great beauty that is in our Lord Jefus -, which beauty* is fpiritually to be underflood, namely of the qualifications wherewith he is furnifhed, having grace poured into his lips, Pfal. 45.2. Jo. 1. 14. 2. The great efteem that the believer hath of Chrift, and that both for what he is in himfelf, and for what he is to him: Thou art fair in thy felf (faith fhe) and fair to me *, and it fays, a little glimpfe of Chrift's beauty hath an attractive efficacy upon the heart of a believer : when Chrift Jefus is feen, it puts a wonderful ftamp of love upon the hearts of his people *, he hath a a very amiable afpecfyhat cannot but get love in the beholders: As they faid

M that

that heard him, Never man fpake as he fpeaks 3 fo they that have feen him, will fay, Never man'b countenance looked like his } amongft all the fons of men he bears the flandard, and hath a lovelinefs wherein he is beyond them all: No wonder, he being the brightnefs of his Father's glory, and the exprefs tmage of his per fori. 3. It is to mew, wherefrom all her beauty was derived (as was hinted before) it was from his ; If I be fair, (faith fhe J it is bccaufe thou art fair •, it is thy beauty that puts beauty upon me.

The 3d thing is the Behold prefixed, and it holds out thefe three \ i.The excellency and admirablenefs of the matter: Ch rift's beauty is a fubject. of a moft tranfcendent and admirable excellency. 2. Her ferioufnefs in the ex-preifions of his commendation, as having her heart at her mouth, while me fpeaks of it, being fo affected and taken up with it. 3. Though he needed not, yet ihe needed up-ftirring, her feif: and there was need fhe fhould ftir up others j and therefore this word, for her own,and others caufe,is prefixed. The laft part of this commendation, is (as was faid) an addition to what he fpoke in her commendation } yea 7 pleafant, faith fhe : This pleafantnefs and lovelinefs doth relate to the commnnicativenefs of Chrift's worth, his communicating of what is lovely in him to others : It had not been enough for its, that he had been lovely m himfelf as God, if he were not alfo lovely by that relation that is between him and a believer in the Covenant of grace, whereby there is not only a communicablenefs, but alfo an a&ual communication of thefe things to a believer, which may make him lovely and beautiful before God. And this makes Chrift pleafant, that of his fulnefs we receive, and grace for grace, Jo. 1. 1 6. When the believer mares of Chrift's fulnefs, he cannot but be beautiful, and Chrift cannot but be pleafant. And indeed, if we could exprefs any thing of the Importance of the word, it is a moft material and mafty expreffion, of that inexpreffible worth that is in him, and Jikewife of a believer's eftimation of it : And, 1. In the general, it imports this, A difficulty in commending Chrift rightly: there cannot be words gotten for it7 the thing that is commendable in him, is fo large, that words,yea, the moft iuperiative of them, come far fhort of fetting him forth. 2. It fet* forth, how unfatisfied believers are with their own expreifions of that worth, which they fee to be in him •, they think the firft word unfuitable, and therefore they pafs on to another •, and, in the clofe, they are forced as it were to give it over, and to fay, The* art altogether lovely. 3. It imports, that there 15 no kind of thing that may commend Chrift,' wherein he is defective v he hath not only the materials of beauty (fb to fay) but he hath the form. All things that are in Chrift, are wonderfully delightfom and pleafant to look on. Laftly, This expreifion implies an exceeding great refrefh fulnefs and contentednefs,which Chrift Jefus dotb yield to a believer ^ and that exceeding

great

great fatisfaftion and delight, that a believer may have, in looking on Chrift. This word fleafanty fpeaks their attual feeding upon the beautiful fight they have gotten of him •> fo that they cannot be withdrawn from it. Muft not Chrifl be lovely, when his people get eyes to fee him ? And muft it not be a heartfom 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 fo beautiful even here-away, where we fee him but darkly, through a glafs, and much of his beauty is vailed from our eyes ?

That which follows,is the enlargement of the Bride's commendation of Je-fus Chrift,as he is called a beloved or husband ^ for fhe follows that allegory in commending his bed, houfe, and galleries: And this is the fcope, to mew how excellent and ftately a Husband he was. And, 2. How happy and comfortable a life his Bride had, in communion and fellowship with him. In the words thefe three are to be cleared, 1. What is commended, as bed y houfe jkc* 2. The feveral commendations given to thefe. 3. The title of claim, or relation under which they are commended, Our bed, &c.

That which is commended, is expreffed by three words \ 1. Bed, 2. The beams of the houfe. 3. Rafters. In fiim, it is this, That as husbands (who are in good condition) have beds to folace in with their Brides, houfes to dwell in, and galleries to walk in, for their refrefhing, and have thefe excellently adorned, according to their rank j fo our bleffed husband excels in thefe. By bed, is underflood thefpecial means of neareft fellowfliip with, and enjoying of Chrift \ the bed being the place of reft, and of the neareft fellowihip between the Bridegroom and the Bride.

Its commendation is,that it is green : that is, i.Refrefhful, like thefpring. 2.Fruitful} and fo the Similitude of greennefs is oppofed to a difconfolate,bar-ren, unfruitful condition, Pfal. 92.12, 13. and 3^.17.8. So then,that which is here pointed at, is, that nearnefs with Chrift is both exceeding heartfom and refrefhful, and alfb hath much influence on believers, to keep them frefh, and make them fruitful.

The fecond thing commended, is, the beams of the houfe : The houfe is of a larger extent than the bed } it Signifies the Church, wherein Chrift dwells with his Bride : The beams of it are the ordinances, word, facraments, promifes of the covenant, &c. whereby the houfe is both compared together, and fu-ftained •, there being no living with Chrift, nor fellowfhip with him, without thefe. The commendation is, that it is of cedar. 1. Cedar was a durable wood. 2. Excellent and precious, chap. 3. 10. 3. It was typical of Chrift, and therefore ufed in the ceremonial fervices : So this commendation holds forth the excellent nature of the ordinances and promifes,being of great worth, precious and perpetual in their ufe to the Church, while upon earth ; but it

M 2 doth

ap.

doth efpecially hold forth the eternal excellency and worth, and the durable power and ftrength of Chrift, the main corner-ftone of this building, Eph. 2. 20, 22.

The third word is, rafters : It is on the margent, galleries ; and fo we take it, being rendred fo, chap, 7. 5. The word fignifies to run alongft : and the fcope here, is, to ihew what pleafant walks there are with Chrift -, or, how pleafant a thing it is to walk with him, as to dwell with him, and ly, or bed with him. So, to walk with him, muft needs be pleafant : and this metaphor (with the reft) is here made ufe of, it being ordinary in this Song, under fuch exprefftons, to hold forth the love-fellowfhip, that is betwixt Chrift and his Church. Now, thefe galleries are faidto be of fir, or cyprefs, a durable wood : this word is not elfewhere in fcripture -, but the fcope fhews, it is fome fine thing, and points out the unfpeakable fatisfaftion and pleafure which is to be had in a life of walking with him.

3. She claims title to all thefe, bed, houfe, galleries: me faith not, thy bed, nor my bed (whereby, chap. 3. me fignifies her own carnal eafe and reft) but our bed, our houfe, &c. whereby {he points at fomewhat which both of them had joint intereft in, and did together converfe into ; altho' her intereft be commnnicate from him, yet fhe keeps the manner of fpeech firitable tohuf-band and wife.

Thefe words ihew, 1. That there be feveral degrees of fellowfhip with Chrift^ and feveral ways and means for entertaining of it: fbme more near, as when he lay betwixt herbreafts, fome more mediate, when (as it were) he and me only live together in the houfe : which may point at her trading with Chrift in the ordinances, but without fenfible manifeftations ; and alfo believers walking with him in their ordinary callings, even when they are not in duties of immediate worfhip, which is fignified by galleries* 2. Any of thefe degrees and means of fellowfhip are excellent in themfelves, and to be preffed and fought after by the believer. 3. The neareft mean of fellowfhip with Chrift is moft refrefhful to fpiritual fenfe, the bed more than the houfe. 4. Yet, tho' it be fo, believers would not divide them *, but would think much of all the means and ordinances, even as long as they abide here. 5. There is a mutual relation betwixt Chrift and his Bride, which gives a mutual intereft in, and relation to all that is his : Whatever is his, it is ours ; his bed is curs, his houfe ours, dice. Believers, that can lay claim to Chrift, may andfhould claim intereft in all that is his. 7. This makes every difpenfation lovely, and every ftep of our walk heartfom, when, under every difpenfation, and in every ftep of our walk, we are living a life of fellowfhip with Chrift : to be fpending all our time in lying, dwelling and walking with Chrift, O how fvveet a life were that! 8. The means of fellowfhip with Chrift, in all places and

times,

times, are fo well contrived, and fo large and refrefhful, as they contribute exceedingly to make a believer cheerful in all duties of worfhip, and in all his convention : For we here fee, there are bed, boufe and galleries provided, in order to her keeping company with Chrift.

CHAP. II.

Part 1. CHRIST'S Words.

Verfe 1. I am the <Rofe of Sharon, and the Ltlie of the Valleys. Verfe 2. As the Witt among thorns, fois my loVe among the dangh~ tcrs.

T^is fecond chapter contains the fame (cope, and runs in the fame ftrain with the former. It hath two principal parts : In the firfi, Chrift fpeaks in the firft. two verfes^ in the feeond, the Bride continues to the end.

Again, in thefe two verfes, Chrift doth firfi commend himfelf, verfe rV Secondly, He defcribes his Bride, verfe 2.

That it is he who fpeaks, appears thus *, 1. It is clear, at firft looking upon the words, that he fpeaks in the fecond verfe } and who elfe can be thought to fpeak in the firft ? He is the / in the firft verfe, who claims the Bride by this pofleffive particle my in the fecond. 2. The words, / am the Rofe of Sharon, &c. are ftately, becoming him alone to fpeak them •, like thefe, I am the true vine, I am the bread of life, &c. And fo majeftick is the commendation, that it can agree to none other but to him.- 3. The Bride's work is to commend him, and not her felf, efpecially with a commendation beyond what he giveth hei'iver. 2. and therefore the firft verfe muft be Chrift's words,not hers.

The fcope is (for her inftru&ion and comfort now in affliction) that he may make her know himfelf: The very knowing of Chrift is comfortable*, and it is one of the moft excellent, rare and ravifhing things he can fhew his Bride, to fhew her himfelf, or to make her know him : neither can he choofe a fubjeel: more profitable in itfelf^ or more welcome to her, to infift on, than to dif-play his own beauty, whereby fhe may fee her bleffednefs in fuch a match.

In the firft verfe, then, Chrift comes in commending himfelf, / am the Rofe of Sharon, and the Lilie of the valleys. The rofe is a fweet favouring flower, and fo is the lilie: Sharon and the valleys are added, becaufe thefe rofes and lilies that grew there, were the beft that were to be found. He is faid to be

tbxt

that Rofe, or the Jtofe, and the Lilie^ as if there were no other, to diftinguifh him as excellent and Angular from all others. He thus fets forth himfelf, to fhew, 1, That Chrift Jeliis hath a moft lovely favour, and a mod delightful and refrefhful fmell, to them that have fpiritual fenfes to difcern what is in him. 2. That there is nothing refrefhful in creatures, but it is more eminently and infinitely in him \ therefore he is called the Rofc and the Lilie. 3. That whatever excellency is in Chrift, is Angularly and incomparably in him: There is no other rofe, or lilie, but he j and what excellency is to be found in others, doth not deferve the name, being compared with him. 4. That he is never fuitably commended, till he be lifted up above all. 5. That none can commend Chrift to purpofe, but himfelf 0 he takes it therefore on him, I am, &c. He can indeed commend himfelf effectually, and none but he can do it. 6. That he manifefts more of his lovelinefs to thefe who have gotten a begun fight and efteem of it*, for ihe had been commending it formerly, and now he discovers more of it to her. 7. That it is one of ChrifVs greateft favours to his Bride, and one of the fpecial effects of his love, to fet out himfelf as lovely to her, and to bear-in his lovelinefs upon her heart *, and this is the fcope here.

In the fecond verfe, he defcribes his Bride. Here we have thefe things to confider •, 1. What me is, a lilie. 2. What others of the world befide are, called here the daughters (fo men without the Church are to the Church, and corrupt men in the Church are to believers) that is, daughters of their mother the world j no kindly daughters to her, they are thorns. 3. The pofture of Chrift's Spoufe, fhe is m a lilie among thorns *, a ftrange pofture and foil for our Lord's love and lilie to grow in.

The lilie is pleafant, favoury and harmlefs •, thorns are worthlefs, unplea-fant and hurtful. The lilie's being compared with them, and placed amongfl them, fets out both her excellency above them, and her fufferings from them. In general, obferve, (1.) Chrift draws his own beauty and the Bride's together, thereby to fhew their kindred and fibnefs (fo to fpeak : ) She is not rightly taken up, but when fhe is looked upon as ftanding by him *, and he not fully let forth, nor known, without her. (2.) He took two titles to himfelf and he gives one of them to the Bride, the lilie •, but with this difference, that he is the lilie ^ fhe as y or like the lilie : Setting forth, 1. Wherein her beauty confifts ? it is in likenefs to him. 2. From whom is comes, it is from him •, her being his lwe t makes like the lilie. 3. The nearnefs of the myftical union that is between Chrift and his Bride •, it is fuch, that thereby they fome way fhare names, Jer, 23. 6, and chaf» 33. id. (3.) He intermixes her beauty and croftes together, drawing them on one table, to give her a view of both : and that for her humbling, and alfo for her comfort: It is not good for believers, to look only to the one without the other. More

More particularly, obferve, 1. Chrift's Bride is very lovely and beautiful. 2. The children of the world are natively hurtful to her. 3. In Chrift's account the believer is exceedingly preferable to all others, of whatfoever place or qualifications in the world. 4. Chrift's relation and affection doth not always keep oif outward affli&ions from his own Bride. 5. It is native to believers to have a croffed life in the world, their plantation here among thorns fpeaks it. 6. That the croffes are of more kinds than one, which believers are environed with :, thorns grow on all hands befide Chrift's lilie. 7. Holi-nefs and innocency will not always prevent wrongs and injuries from others ; thorns will wrong even the lilie. 8. Chrift obferves here, how fhe looks in her bufferings, and fo he takes fpecial notice how his people carry in a fuffe-ring lot. 9. It is commendable to keep clean tinder fufferings, and to be lilie-like, even amongft thorns.

Part 2. BRIDE's Words.

Verfe 3. As the apple- tree among the trees of the wood, fo is my Beloved among the fons. I fat down under his ffpadow with great delight y and his fruit wo* fweet to my tafte.

The fecond part of the chapter may be fub-divided in two, Br/L From the 3d verfe, the Bride comes in fpeaking as in a lively frame,to verfitt, 2. From that to the end, fhe fpeaks as being at fbme diftance w r ith the Bridegroom.

In the firft part, (i.) She commends Chrift, and lays down this commendation, as the ground of her confolation, verfe 3. (2.) She proves it by her experience, ibid. (3.) Explains the way of her coming to that experience verfe 4. (4.) She cries out under the fenfe of it, verfe 5. (5.) She mews his tender care of her in that condition, verfe 6. And Lftly, expreffeth her fear, left there fhould be any change to the worfe in her condition, and her care to prevent it, verfe 7.

The dependence of the third verfe upon the fecond, is clear : She takes the commendation out of Chrift's mouth, which he gave her, and after that fame manner almoft turns it over on him, as fhe had done, chxv. L i<£ and then comforts her felf in him ? Hath fhe croffes? then he hath a fhadow to hide her ^ and with this fhe fettles her felf, and doth not complain of her fiifferings. Hence obferve, x. There is no ftaying of the heart againft affusions, but in Chrift. 2. It is better for believers to inftft in commending him, than defcribing their croffes.

Here there is, 1. The Bride's efteem of the children of the world, called here the fons \ they are like wild barren trees, that give no fruit or comfort:

The

The world is exceeding lictle worth, efpecially to thefe who know Chrift. 1. Her eftecm of Chrift, he is like the apple-tree • There is a great odds betwixt Chrift and all the world \ there is ever fruit to be found on him, and a fhadow in him. This is proven by her experience (for they that have felt and tafted how fweet he is, can fpeak fomewhat to this) I encountered with many difficulties, faysfhe, like fcorchings of the fun (See on chap. 1. verfe 5.) and could find no fhelter nor refrefhment amongft the creatures •, but I refol-ved to make ufe of Chrift by faith, in reference to them (even as men do, by interpofing a tree betwixt them and the heat, that they may have a ihadow) and I found refrefhing and eafe, by the benefits and privileges that flow from Chrift, and are purchafed by him, and are enjoyed by virtue of an intereft in him *, which were very comfortable, even as fweet apples from an apple-tree are refrefhful to one fitting under its fhadow in a great heat.

Obf. 1. Believers may be fcorched with outward and inward heat •, they may be exercifed not only with fharp—outward afflictions, but alfo with the fenfe of God's wrath, and with the fiery darts of Satan's temptations. 2. Chrift is a complete fhadow, and a cure for all. 3. They that would find Chrift a fhadow from the heat, muft make ufe of him, and employ him for that end *, they muft fit down, &c. 4. Believers never flee to his fhadow, till fome heat fcorch them •, for her being fcorched with heat, is fuppofed here, as that which made the fhadow refrefhful. 5. Faith in Chrift will compofe the believer in the midft of the greatefl difficulties :, it will fet them down, &c. yea, and delight them alfo. 6. Much of the nature and exercife of faith, in its ufe-making of Chrift, appears in its interpofing of Chrift betwixt us and wrath, or whatever may be troublefom to us, and in the quieting of our felves upon that ground j for this is it that is meant by fitting down under his flia-dow. 7. There are many choice and excellent fruits in Chrift, that flow from him to believers. 8. All the fpiritual benefits and privileges that believers enjoy, are Chrift's fruits} they are his fruits by purchafe and right, and by him communicate to believers. 9. Believers eat and feed, and may with his blefted allowance do fo upon what is his. 10. Chrift's fruits are exceeding fweet, when they are eaten •, they are fatisfyingly, and, as it were, fenfibly fweet. 11. Thefe fweet fruits are neither eaten, nor the fweetnefs of them felt by believers, till they go to Chrift's fhadow, and fit down delightfbmly under his righteoumefs :, then they become .refrefhful.

Verfe 4. He brought me to the banqueting-honfe, and his banner

over me was love.

She proceeds in expreiling her cheerful condition, by fhewing the way of her accefs to it^ verfe 4. He brought me, &c. Wherein, $rft 9 She fets out the

fweet-

fweetnefs of the enjoyment of Chrift's fenfible love, by comparing it to a feafb or houfe of wine, idly, She tells who it was that brought her to it, He brourit m e t $dly, The manner how me was brought to it} it was by the out-letting of his love, Bis banner (faith ihe) over me was love. The firft expreffion fets forth three things, 1. The great abundance of fatisfying and refrefhing blef-fings that are to be found in Chrift} fuch abundance of provifion as ufeth to be laid up at a feaft, or in a banqueting-houfe. 2. His liberal allowance thereof to his own, who for that end hath laid up this provifion for them. 3.The nature of the entertainment 7 it is a feaft of the belt and moft cordial things, a houfe of wine. The fecond is, He, that is, Chrift brought me in : It fhews,

1. Believers impotency to enter in there of themfelves, \ and their want of right, that may give them accefs to the bleiiings that are laid up in Chrift.

2. That it is Chrift who makes their accefs :, he purchafed an entry by his death, he applies his purchafe by his Spirit, and difpenfeth it by his office, and fo brings them in. 3. It fuppones a freedom of grace in the bringing them in -, they are brought in by his mere favour. 4. It contains a thankful remembrance or acknowledgment of this deed of Chrift's, and an holding of this favour of him. The third holds forth the manner how ihe is brought in } it is under a banner of love: A ftately manner ^ it was love that brought her in. The expreiTion implieth, 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 •, fo that, even in the manner of her being brought in, the general, predominant, vifible thing (as it were) that appeared, was love, Obferve, 1. Chrift will fometimes bring his people in to the fenfe of his love, exceeding lovingly and kindly, even as to the manner of ingaging them. 2. Believers would obferve 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 heightning confideration of it. 4. Chrift's love is in itfelf a moft ftately and triumphant thing. 5. It is only the love of Chrift, that fecures believers, in their battles and march, againft their fpiritual adverfaries j and indeed they may fight, who have love for their colours and "banner.

Verfe 5. Stay me with flagons, comfort me with apples, for I am Jtc{ of lo'Ve.

She is almoft overcome with this banquet, and therefore cries out for help.' verfe 5. Here confider, 1. The cafe me is in. 2. The cure flie calls for'. 3. From whom ihe feeks it.

N Her

po An Expofition Chap.

Her cafe is, That fne isfick of love. This is not to be taken for the fainting of a foul under abfence, and the want of fenfe :, all the context before and after, andthefcope, will mew it is otherwife with her: But it is a ficknefs from the weight and preffure of felt inconceivable love, damiihing her (as it were) and weakning her *, fhe cannot abide that fight and fulnefs which ihe enjoys.

idly, The cure fhe defires confirms this } Stay me (faith fhe) or fupport me, for I am like to fall under it: And comfort me ^ the word is, ftrengtheri me or bed me^firaw me with, or in apples •, let me ly down amongft them. The' firft expreifton looks to the houfe of wine where fhe was •, which fuppones no want, and may be rendred, Stay me in flagons, as feeking fupport in this holy fill of the Spirit, whereby fhe was daggering. The fecond looks to the apple-tree, verfe 3. and fhe would ever roll her felf amongft the apples that come from this tree j and like the difciples, Matth. 17. 4. faith (as it were) It is good to be here : She would even be fixed and ly down in that pofture* never to part with this happy condition again.

idly, Thefe fhe fpeaks to, and from whom fhe feeks help, are expreffed in the plural number (as is clear in the Original) which fliews a ravifhment and kind of rapture in this exclamation ^ not obferving to whom fhe fpeaks, but cxpreiling her delight in that which fhe enjoyed, yet mainly intending Chrift (as the difciples did, Matth. 17. not knowing what they faid) fork is he who applies the cure in the next verfe.

Obf 1. Love will have a great out-letting at fometimes beyond others, as if a dam were gathered, and then letten out. 2. Senfe o^ love in a high degree will ftraiten and weight a believer, as overburdening and overpowering him, fb as he is put to fay, Hold, and Wo's me^ as it is, Ija. 6. 5. the nature of God's prefence is fuch, and our infirmity fo unfuitable thereto. 3. I.ove is lovely, when the believer is almoft dotting with it, and daggering under the weight and power of it. 4. It can cure even the fame ficknefs it makes: ,Thefe flagons and apples are the only remedy, tho' our bottles be now weak, and can hold but little of this new wine*.

Verfe 6. His left band is under my head, and bis right hand doth

embrace me.

She expreffeth ChrifTs care of her in this condition, verfe 6. as a moft loving husband, he fuftains her in his arms, in this fwoon and fwarf, which from joy fhe falls in, as the words do plainly bear., Obf.- 1. Chrift's love is a fen-fible fuflaining thing,and is able to fupport the heart under its greatefl weak-aefi. 2» As Chrift is tender of all his people, and at all times, fo efpeclally

when.

Verfe 7. of the Song of Solomon. p 1

when they are in their fits of love-ficknefs. 3.. As believers would obferve Chrift's love at all times, fo efpecially when they are weakefl: for then they will find it both feafonable and profitable fo to do.

Verfe 7. I charge you, 0 ye daughters ofjerufalem, by the roes, and by the hinds of the field, that ye flir not up, nor awake my

Love, till he pleafe.

This verfe contains her care to entertain this condition, and the way flie takes for that end. That they are the Bride's words, is, firfi, clear from the fcope and matter, idly, From the expreilions fhe ufeth, fpeaking of him, my Love, and till he pleafe -, for it becomes us to give Chrifl his own liberty in Haying or going, and it were not our good that our pleafure were the rule in our fellowship with him. Now, in order to the fecuring of this comfortable condition to her felf, Firfi, She adjures and charges, which is, 1. To fhew the concernment of the thing. 2. Her ferioufnefs in it *, for fhe is in very great earneft. 3. A fear of mifguiding this condition. 4. A difficulty fo to prevent the hazard, as to keep all quiet.

Secondly, The parties fhe fpeaks to,while fhe thus adjures, are the daughters of JerufalemfeWmg them the leffon fhe would take to her felf,becaufe they had need to be thus guarded. Obf. 1. That profeffors are in hazard to marr their own enjoyments, and to interrupt an intimate fellowship with Chrift. 2. Beginners are readiefl to fall in this iin. 3. Serioufnefs will flir up believers to be watchful over themfelves, and will make them prefs others to be fo alfb.

This expreflion, by the roes and hinds of the field, is but added, for keeping the ftrain of this Song (which is compofed in an allegorick way, and every fimilitude is not to be narrowly fearched into) and to fhew how tenderly they ought to watch, to prevent this hazard, as men having to do with roes, who are foon flirred: Shewing, that a little thing may flir up Chrifl, and marr the comfortable fellowfhip that is between him and his people.

Thirdly, The charge itfelfis, That they ftir not up, nor awake the Beloved ; as a wife would fay (when her husband is come home and refting in her arms) Be quiet all, and let no din be in the houfe to awake him: And this charge reaches her felf, as well as others : when fhe, as the mother, commands all the little-ones or children (as it were) to be quiet, that Chrifl may not be flirred up, and made to remove *, fhe ought to be much more careful in this her felf.^ Hence obferve, 1. If a fenfible prefence be not tenderly entertained, it will not lafl. 2. Believers would be mofl careful then, when they are admitted to near and fenfible fellowfhip with Chrifl, that nothing may fall out which may provoke him to depart, 3. The leaft finful motions and* flirrings

2.

of corruption would be fuppreffed, as having a great tendency to provoke and ftir up the Beloved to be gone.

Lafily, This charge is qualified in thefe words, till he pleafe : Which does not imply, that flie gives them leave at any time to fiir him up \ but the meaning is, See that by your fault he be not awaked, till his own time come. Obferve then, i. Chri'ft guides his vifits and love-manifeftations, by his fo-vereignty and fleafitre. 2. He may withdraw from his people without re-fpecl to any particular provocation, as having finful influence thereupon. 3. Chrift's pleafure is believers rule,in the things that are moll precious to them: "Here fhe acquiefces, even to his withdrawing, when he fhall pleafe. 4. Believers may have peace, and be quiet under abfence, if they have not finfiilly provoked thrift to withdraw: For, this is the thing the Bride aims at, as to her felf, in this her care. 5. Often believers are guilty in marring Chrift's felbwfhip with them before he pleafe, and they might enjoy ChrifTs company much longer oftentimes, if they did not fin him out of houfe and doors.

k Verfe 8. The Voice of my Beloved! behold, he cometh leaping

upon the mountains, skipping upon the hills. Verfe p. My BeloVed is like a roe, or a young hart : behold, he

ftandeth behind our wall, he looketh forth at the windows, Jhew-ing him/elf through the lattefs.

Thefe words contain a cafe of the Bride^s, different from her cafe in the-former words } there flie was in Chrift's arms, here fhe fees him afar off} there fhe was endeavouring to keep him ftill, here fhe is fenfible that he is away, and, verfe ult. is praying for his return. Obferve then from the connexion, The moft fatisfying and comfortable conditions of a believer^ while upon earth, are not abiding 5 even the Bride muft experience diftance,as well as prefence. 2. Sometimes fenfible prefence will not continue, even when believers are moft careful to retain it, as we find fhe was in the words before.

Her diftance hath two fteps, r. There are fome views of Ch rift, and fome intercourfe with him, tho' afar off, in this chapter. Then, 2. She is deprived even of that, in the firft part of the chapter following: And readily diftance once begun, doth proceed from a leiler to^ a greater degree, before it be removed.

More particularly, we-would obferve here, (1.) What is Chrift's carriage* when the Bride doth not enjoy fenfible prefence in fo lively a way} and that in two things, 1. What he is doing } he is comnig^ leafing, ftanding behind the wall, looking through the lattejs, &c. 2, What he is faying j he is /peaking to

her*

her, and, as it were, writing kind love-letters to her at that fame time : Chrift is both doing and fpeaking kindly to a believer, even when he is away to fenfe, if it be well difcerned. (2.) We may fee what is the Bride's carriage fnitable to his, in four Heps (worthy to be imitate by believers, for their own peace, in their difconfolate condition) I. Sheobferves what he doth, tho' it be but a twilight difcovery fhe hath of him, 2. She records what he faith, and reads his epiftle often over. 3. She comforts her felf in keeping the faith of her intereff, and the hope of future enjoying of him, clear: And 4. Prays, in the mean time, for fbme manifeftations of his love, till that come. The firft is, ver, 8 and 9. The fecond, ver. 10 to 16. The third, ver. 16 and 17. The fourth in the clofe of the 17 verfe.

In her observation ofChrifPs way with her, ver. 8. consider, 1. His pra-ftice, which fhe obferves. 2. Her obfervation of it. 3. How fhe is affected with it. And laftly, her expreifton of it.

The rlrft of thefe is contained in thefe words, fie cometh leaping upon the mmntainsj Skipping upon the hills. There are four things here to be taken notice of: Firffy A fuppofed diftance 0 for when he is faid to be coming, he is not prelent : This diflance is not in reality, as to the union that is betwixt Chriil and a heliever,that is always the. fame , but it is to be underftood as to the fenfe of his prefence, which may be interrupted. idly y It is faid, he cometh : Coming imports his drawing near to remove the diflance, as being already on his way. Obferve, 1. It is his coming that removes the diflance between him and his people: the firft motion of love is frill on his fide. And, 2. Even when Chrift is abfent, if he were well feen, he is making way for our nearer union with him, and is upon his way coming again, John 14. 3. Even when he is away he is ftiU coming,tho' it may be afterward the diflance feem to grow greater, and the night of abfence darker. The third thing is, That there are mountains which he comes over, that is, fomething Handing betwixt him and us, marring our accefs to him, and his familiarity with us > till he remove it, as mountains obftrucl: mens way in travel; and fo difficulties in the way of God's work are compared to mountains, Zech* 4. 7. Who art thcu y O great mountain ? So here, as there are difficulties to be removed, before the union betwixt Chrift and us be made up :, fo alfo there are particular fins, clouds of guilt inefs, which mud be removed, ere his prefence can be reftored after he goeth away. Again, coming over mountains, maketh one confpicuous and glorious afar off: So Chrift's march and return to a believer is ever in triumph, over fome great ground of diftance, wrrch makes him djfeernably glorious. 4^/y, Chrift is faid to be leaping and dipping \ which imports, 1. An agility in him, and a facility to overcome whatever is in the way. 2. A cheerfulnefs and heartinefs in doing of it y He comes with delight

ever

P4 4n Expofltion Chap. i.

over the higheft hill that is in his way, when he returns to his people. 3. It holds forth fpeedinefs \ Chrift comes quickly, and he is never behind his time : he cannot miftryft a believer :, his term-day is their neceffity, and be fure he will meet with them then. 4. It imports a beauty, majefty and ftatelinefs in his coming, as one in triumph \ and fo he comes triumphantly, and in great Hate : And what is more {lately than Chrift's triumphing over principalities and powers, and making a fhew of them openly? by overcoming the difficulties in his way to his Bride.

The fecond thing in the verfe, is her obfervation of this; Chrift in his way is very difcernable to any that is watchful, and believers ihould obferve his way when abfent,as well as prefent. If it be asked, how fhe difcerned it ? There is no queftion,faith is here taking up Chrift, according to his promife, John i^.l.Jflgo aw ay j I will come again 0 and faith lays hold on this. Faith is a good friend in defertion •, for, as we may here fee, it fpeaks good of Chrift, even behind his back *, when fenfe would fay, he will return no more^ faith fays,/;* is coming, and prophefies good of Chrift, as there is good reafon.

The third thing is, how me is affe&ed with it: This obfervation proves very comfortable to her,as her abrupt and cutted expreflion imports, The voice of my Beloved ! as alfo, the Behold fhe puts to it: which mews, 1. That her heart was much afTetted with it. 2. That me thought much of it. 3. That It was fome way wonderful that Chrift was coming, even over all thefe difficulties, to her: there is no fuch ravifhing wonder to a fenfible believing /inner, as this, that Chrift will pafs by all its fins, yea,take them all on himfelf, and come over all difficulties unto them \ therefore is this behold added here.

The fourth thing in her expreflion of this, which confirms the former, and it is fuch as fees out a heart, as it were, furprized and overcome with the light of a coming friend. Hence Obf 1. A miner's thoughts of a coming Chrift, will be deeply affecting \ and thefe thoughts of him are mif-ihapen, and of no worth, that do not in fome meafure caft fire into, and inflame the affections. And, 2. A heart, fuitably affe£ted with the power of Chrift's wonderful grace and love, will be expreffmg fomewhat of it to others, as the Bride is doing here.

In the 9th verfe, the obfervation of his carriage is continued : where, 1. He is commended. 2. His carriage is defcribed,with her obfervation of it. The commendation fhe gives him, is, He is like a roe^ or a young hart : Thefe creatures are famous, for loving and kindly carriage to their mates, as alio for lovlinefs and pleafantnefs in themfelves, Prov. 5. 19. Thus he is kindly and loving. G fo kind as Chrift is to his Church and chofen ! Jonathan's love to David paft the love of women, but this furpaffeth that, beyond all degrees ■of companion. 2. He is timeous and feafonable, in fulfilling his purpofes oi

love

love to his Bride •, no roe or hart, for fwiftnefs, is like him in this : and thi s may be the ground from which flie concludeth that he was coming and leap" ing in the former words, becaufe Chrifl's affe&ions, and way of manifefling them, is fnch as this.

2. His carriage is fet forth in three fleps,held forth in allegorick exprefllons. The 1 ft is, He ftands behind our wall, that is, as a lovely husband may withdraw from the fight of his fpoufe, for a time, and yet not be far away, but behind a wall, and there landing to fee what will be her carriage, and to be ready to return \ or, as nurfes will do with their little children,to make them feek after them • fo, fays flie, tho' Chrifl now be cut of fight, yet he is not far off, but, as it were, behind the wall ' 0 and it is called our wall,in reference to fome other flie fpeaks with, of him •, and a wall y becaufe often we build up thefe reparations our felves, betwixt him and. us (Ifz. 59. 1.) that hides Chrifl, as a wall hides one man from another; yet, even then, Chrifl goes not away, but waits to be gracious, as weary with forbearing. There is much love on Chrift's fide, in faddefl defertions, and our hand is often deep in his with-drawings : it is fad, when the wall that hides him, is of our building 7 there is often nothing betwixt him and us, but our own fin.

The id flep is, He looketb forth at the window 7 which is to the fame purpofev The meaning is, though I get not a full fight of him, yet he opens,as it were,, a window, and looks out, and I get fome little glance of his face. Sometimes Chrifl will neither (as it were) let the believer in to him, nor will he come out to them \ yet he will make windows, as it were, in the. wall, and give blinks of himfelf unto them.

The 3^ flep is, He flews himfelf through the lattefs •■ that is, as there are-fome windows that have tirleffes or latteffes on them, by which men will fee clearly, and yet be but in a little meafure feen 0 fo, fays flie, Chrifl* is beholding us, though we cannot take him up fully :, yet die fmallefl bore, whereby Chrifl manifefls himfelf, is much, and to be acknowledged. All this flie ob-ferves with a Behold, as diteerning fomething 'wonderful in all thefe fleps: Chrifl hath feveral ways of communicating his love to his people (and that alfo even under defertions and withdrawings) and there are feveral degrees of thefe, yet the leafl of them is wonderful, and fliould be welcomed by believers,, if it were to fee him but through the lattefs..

Verfe 10. Jtfy BeloVed fpake^and {aid mto me, QQft up, my JoVe^

my fair one^ and come away. Yerfe 11. For lo,tbe winter is paff, the ram is oyer\ andgone,,

Verfe

L

2.

Verfe i *■ The flowers appear on the earth, the time of the faring of birds is come, and the yoke of the turtle is heard in our land.

Verfe I 3. The fig-tree putteth forth her green figs, and the vine with the tender grape give a good fmelL Jrife, my lo1>e, my fair one, and come away.

Having put by her obfervation of his carriage, fhe comes to fpeak to the fecond part, namely what was her carriage 0 and it was to read over,or think over with her felf, or to tell over to others, what Chrifl had faid unto her: This is a main piece of fpiritual wifdom, to fill Chrifl's room, in his abfence with his word and call, and to read his mind only from thefe, the bell interpreters of it. Thefe words, prefaced to Chrifl's epiflle or fermon, My Beloved jpake, and [aid unto me, are not idly fet down, before fhe tell what the words which he (pake were : But, 1. It fhews fhe delights in repeating his Name \ ibr fhe had made mention of it before, verfe 8. 2. It fhews what commended " Chrift's epifile or words to her •, it was not only the matter therein contained (though that was warm and fweet) but it is come ("faith ihej from my Beloved, it was be that faid this, it was he that fent me this word. 3. It fhews her dif-cerning of his voice ; and her affurance, that the word, call, and promife, ihe was refrefhing her felf with, was his word, and no devifed fable. It is a notable ground of confolation in Chrifl's abfence to believers, when they are clear, that fuch and fnch gracious words come out of Chrifl's owu mouth to them. 4. It fays, that fellowship with Chrifl is no dumb exercife *, thefe that are admitted to fellowfhip with him, he will be fpeaking with them, o-therwife than with the world. And, 5. That a believer hath an ear to hear, not only what the minifler faith, but alfb what Chrifl faith. 6. It is the word, as from Chrifl's own mouth, that hath an effectual impreffion -, and a believer will receive it as fuch, that it may leave fuch an impreflion upon his iieart. 7. When Chrifl quickens a word, it will be fweet ^ and fuch a word will be regained, fo that thefe who have been qirckned by it, will be able long-afterward to repeat it: it is our getting little good of the word of the Lord,that makes us retain it fo ill. 8. It affords much fatisfa&ion to a believer, when he can fay, Chrifl faid this, or that to me, and that it is no delufion. 9. What Chrifl fays unto the fpirits of his own, in communion with them, it may bide the light, and is, on the matter, that fame which he fays in the word and gofpel, as we will fee in the following difcourfe, which, for this end, pad for the edification of others, and honour of the Beloved, fte tells over. We may take thefe words or epiflles of Chrifl's, as directed to three forts/as

the

the duty here preffed, rife and come away, will bear ) 1. To thefe that are dead in fins, whom Chrift by his voice quickens, and makes to rife, Jo. 5. 28. Altho 7 this be not the immediate intent of it, as it is fpoken to a believer j yet, confidering the fcope of recording this, and the matter contained in it, it may well be thought ufeful to ingage thefe who are yet Grangers to Chrift, there being ftill but the fame way of making at the firft, and afterward recovering nearnefs with him, to wit, by faith in him •, and fo it will prefs receiving of, and doling with Chrift. 2. We may confider it as fpoken to believers, but to fiich as fleep, or are fitten up } fo it prefleth quxkning: And 3. As fpoken to believers in a difconfolate, difcouraged condition 5 ib its fcope is to ftir, quicken, roufe and comfort Chrift's Bride, in any of tbefe two laft cafes, that he may bring her in to more nearnefs of fellowfhip with him-felf, and to more boldnefs in the ufe-making of him j which is the great fcope he aims at.

There are three parts of this fermon or epiftle *, 1. There is a kindly invitation, that mainly refpe&s the preifing of faith,from verfe 1 o. to 14. 2. There is a loving direction or two, verfe 14. looking efpecially to the practice of duties. 3. Left any thing mould be wanting, he gives a direction concerning the troublers of her peace, verfe 15.

In all thefe parts, there are four things common to be found in each of them, 1. Some fadnefsin her condition fuppofed. 2. Some directions given to aire it. 3. Some motives ufed, to prefs the practice of thefe directions. 4. Some repetitions, to mew his ferioufhefs in all, and the concernment of the thing fpoken.

The cafe wherein thefe, who are here fpoken to, are fuppofed to be, in this firft part of Chrift's fermon, verfe 1 o. &c. is, 1. Deadnefs, total or partial : Believers may be under a decay, and be in part dead. 2. It is fuppofed that they are fecure, and not vigorous \ but infenfible in a great part of that ill. 3. That they are difconfolate and heartlels under diftance and deadnefs ; which ills often tryft together.

The direction he gives, in order to the helping of this, is in two words* 1. Rife. 2* Come away* Which fays, that as fhe was now in a cafe of ftrange-nefs to Chrift, fb there was a neceftity of roufing her felf, and coming out of it j fuch a neceftity as there is for a ftraying wife to return to her husband. Now, thefe words are a fweet call of a kind Husband, inviting to this return, and mewing the remedy of ftraying and eftrangement from him. Rifing imports, 1. One that is fettled, fome way, in a condition oppoftte to walking and running. 2. A ftirring up of themfelves, as unfatisfied therewith, and de-firous to be out of it, with fome endeavours to be up again : Declining from Chrift puts fouls ftill down, and holds thematunder. Come away, holds forth a

O term

<AA

term from which ihe is to come, from that condition me was in 5 whatever it was, it was not good : Men are in no defirable condition when Chrift calls them. 2. A term to which fhe is to come, and that is Chrift * it is to follow the Bridegroom 5 to get her brought to a nearer union and communion with him, is the great thing he aims at. 3. An aft, whereby me paffeth from that fhe was, and turning her back on that, moves towards him, that me may thereby attain nearer union and fellowship with him. By both which, we conceive, the exercife of faith in him, is mainly holden forth, 1. Becaufe faith is ordinarily in fcripture fet forth by coming, Ifa. 55. 1. Jo. 5.40. Jo. 6. 35. and this expreffion fuits well the aft of faith. 2. Becaufe it is the only mean of making up the diftance betwixt him and us: Decay in the exercife of faith, and diftance with Chrift, go together ^ and the exercife of foith, and nearnefs with him, are alfo jnfeparable companions. This is the meaning then, Why lies thou in this difcouraged, decayed and co?nfortlefs condition ? There is another, and a far better , to wit, a lively and comfortable condition allowed upon thee j Chrifi calls thee to exercife faith in him, for recovering of thy cafe. And this now is fet down imperatively, by way of command, that we may know that believing in Chrift, or keeping communion with him by faith, are not left to our option, but are laid on by a peremptory command, for neceffi-tating us to the exercife of it, 1 Jo. 3. 23. as a thing moll acceptable to him, with which he cannot be angry, nor will he call obedience thereunto pre-fumption.

3. When he hath given the invitation, he preifeth it moft ferioufly and weightily j for tho' it be of our concernment, we are not eafily induced even to believe : O but the world is much miftaken in this, that think it an eafy matter to believe ! And alio, he would have us knowing, he allows us the comfortable exercife of faith in him, with all his heart (if we may fpeak fo) when he thus preffeth and perfwadeth us to it. Likewife, we may gather, that it is no common thing, which he exhorts unto, when he doth fo ferioufly prefs it *, but it is of mofl weighty concernment to us.

There are three ways he maketh ufe of, to prefs it ^ 1. By excellent, loving titles, my love, and fair one ^ which are given here, efpecially to let her know he loved her, and thereby to encourage her to follow the call. The faith of his love hath no little influence upon our acting faith in particulars on him. 2. To mew that he is no rigid nor fevere cenfurer of a difcouraged believer } no, my fair one (faith he) even when fhe hath many fpots : Chrift will raife no ill report on his own, whatever be their failings. 3. He preifeth it from the fpeci&l relation he hath to her, my love, and my fair one •, which makes all his words very kindly, and fhews an obligation on her, by the covenant relation that Hood between them, to be his, and to fubjecl: her felf to

his

his directions-, according to that word, Pfal. 45. 10. Hearken, 0 daughter. Sec* Forget tly father's houfe, &c. And therefore (he ought to leave all, and cleave to him : thrift requires nothing from us, but according to the covenant, that ties us to communion or cohabitation (to fpeak fo) with Chrift 7 and it is a molt binding obligation •, if this prevail not in preiling us to duty, that we are Chrift's, nothing will prevail. It is no little praftick in a believer, to be like the relation they Hand in to Chrift -, what, my love (faith he) becomes it you to be fo ftrange ? Rife and come, &c. Some other thing is allowed to you than to others, and fome other thing is called for from you, than is to be found in the way of others.

The third way he infifteth to urge this (for the call and kindnefs comes ftill on his fide, even when we are in the fault) is by moil preiling arguments of three forts. The firft is, verfe 11. Rife (faith he) and come away :, for there is no hazard now to travel this journey, becaufe what might fear you is done away *, the winter-cold and ftorm is pall, and the rain, that makes rivers unpayable, and journeys dangerous and wearifom (therefore it is faid,Matth. 24. 20. Pray that your flight be not in the winter) thefe are over. This fuppones, 1. There was a fharp winter, and a bitter rain (as it were) whereby the way of fellowfhip with God was unpaffable, till thefe were removed ; the fword (as it were) Handing to keep finners from paradife, that is, the fen-tence and curfe of the broken law, and the wrath of God purfuing therefore, which was indeed a fearful winter and ftorm, that made the fun dark, and the day gloomy 7 therefore is God's wrath in fcripture compared to terrible blafls and tempefls, and who can ft-and before his cold f Pfal. 147. 17. 2« It fays, that now thefe are done away by Chrift •, and, by his call in the Gofpel, he affures his people, they fhall find them fully removed : fo that there is no wrath nor curfe, that any, who yields to it, needs to fear. 3. It implies, that the Gospel brings good news # , and there is none better than this, that God's juftice is fatisfied, and his wrath removed. 4. It imports, that Chrift can bear fare teftimony to this, that wrath is over, becaufe he paid a price to remove it ; and therefore finners may take his word, and follow his call. And, 5. That believers are fometimes ready to fufpeei:, more than they have ground, that there is fome ftorm yet before them -, but Chrift hath made all fair-weather, ere he call. O great argument! He calls not to fight, but to gather the fpoil 5 he puts not believers to the fea, till he himfelf hath made all calm : Believers meet with blafts and ftorms fometimes, but readily that is, when their back is on Chrift, and not when their faces are to him-ward : The wind of wrath is not in a fmner's face that feeketh Jefus -, but the word faith to fuch> Fear not, Mark 16. 6. ye feek him. Secondly, He preffeth her to rife and come? from fome heartlwn encourage-

O 2 merit

loo An Expofition Chap. 2.'

ment he propones, verfe 12. There is a great change (faith he) now, when the angry winter is over, all things are pleafant and lovely. 1. The flowers appear •, that ihews there is heat and warmnefs in the earth, and it is an effect of the fpring, and a proof that winter is paft. Hereby the fruits of grace, appearing in the change that is wrought upon finners, may be fignified, as is frequently hinted in this Song, where the Church is called a garden, and be-lievers are the flowers: Come (faith he) grace hath made others to come through the ground, who once were like flowers in the winter under ground, but now they appear and flourifh. 2. The- time of fmging of birds is come, A§ in the fpring, birds fing, which in the winter drooped ; So (faith he) now many poor finners have changed their fad note, and begin to fmg, who once were finking under fears : and the good news of the Golpel, like the voice of the turtle, is heard in cur land *, thefe good tidings have been lent even to us, which is no little evidence of love, and no final! confirmation to faith. That the news of the Gofpel, and the confolation of finners thereby, is here underftood, is very agreeable to the fcope \ and thefe prove the removing of wrath, and are encouraging for ftirring finners up to the exercife of faith. And O how heaitfom and refrefhful is the fpirituai fpring, when the day-fpring from on high vifits us! (as thefe things, mentioned in the text, are in the natural fpring very pleafant, and tend to provoke men to go and recreate themfelves in the fields.) And this is the particular fcope of this place : There is never a firmer hath gotten good of Chrifr, but it proves him to be very kind \ and the blefTed change Chrifi hath wrought on them, fhould encourage others to believe, efpecially when it is the day of their vifitation, and the Sun of Righteoumefs hath become warm by the Gofpel unto them, or unto the place and fociety in which they live. 3. He pref-feth his direction and call, by the very prefentnefs, and now of the feafbn of grace, verfe 13. The fig-tree putteth fort /r, &c. Which fhews not only that hammer is near, but that it is even at the door, Matth. 24. 32, 33. and (faith he) the vines bud and give afmell; whereby is holden forth the thriving of the plants of God's vineyard, under the difpenfation of grace} as we may fee, verfe 15. All thefe prove, that now is the acceptable time, and now is the day of falvation j and there are large allowances of confolation to them, that now .will accept of Chrifi's offers, and fubject to his call: Therefore, faith 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 fealbn of grace alfo *, for it is long fince the time of the turtles fiming hath come to us,and their voice is yet ftill heard: And this fays, the chock and feafon of grace is amongft our hands, now when Chrifl's call comes to cur door 7 and therefore it would not be negle&ed.

And

And fo he doth, in the fourth place, repete the call in the end of wr/* 13. /tfn/e, wy ^, &c. And this repetition is to fhew, 1. His willingnefs to have it effe&ual \ if finners were as willing, it would foon be a bargain. 2. Our fluggifhnefs in not anfwering at once :, therefore muft word be upon word, callupon 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 perfwade a fmner to clofe with Chrift, and to prefs one that hath doled with him to be cheer fill in him : What a heartibm life might finners have with Chrift, if they would embrace him, and dwell with him in the exercife of faith! they mould have alway a fpring-time, andpoffefs (to fay fo) the funny-fide of the brae of all the world befide, walking in gardens and orchards, where the trees of the promifes are ever fruitful, pleafant and favoury to fight, fmell, tafte *, and every word of (Thrift, as the finging of birds, heartfom and delightful to the ear • and all of them healthful to the believer. Who will have a heart to fit Chrift's call ? or if they do, who will be able to anfwer it, when he mail reckon with them ? It will leave all the hearers of the Gofpel utterly inexcufable. Laftly, This Repetition fhews the importunatnefs and the peremptorinefs of his call : he will have no refufal, neither will he leave it arbitrary, if we will come, when we mall come, or what way ; but he ftraitly enjoineth it, and that juft now : It is always time to believe, when ever Chrift calls , and it is never time to fhift, when he perfwades. All this fays, Chrift muft be a kind and loving Husband j how greatlv pl'ay they the fool, that rejc&him ! and how happy are they, wha are effectually called to the marriage of the Lamb !

Verfe 14, 0 my doVe! that art in the clefts of the rocks, in the ■ fecret places of the flairs^ let me fee thy countenance, let mt hear

thy Voice y for fweet is thy Voice, and thy countenance is comely.

This 14. verfe conta'ns the fecond part of Chrift's fweet and comfortable fermon ; wherein, befide the title which he gives his Bride, there are three things, 1. Her cafe. 2. The direction which he propones, as the cure of her cafe. 3. The motive prefling it.

The title is, my dove: This hath a fweet in initiation and motive in it. Believers are ftiled fo, (1.) For their innocent nature, Mattb m ic. 16. (2.) For their tendernefs, and trembling at the word of the Lord, Hof iu n. Jfa. 38. 14. Hezffcah mourned as a dove. (3.) For their beauty and purity, Pjal. 68. 13. (4.) For their chaft adhering to their own mate \ in which retpecr, that of If a. 38. 14. is thought to allude to the mourning of the one, after the other's death : This fhe\vs\vhat a believer fhould be ; and who deferves this name. The

loi An Expofition Cl

1a

p. 2.

The condition of this dove is, that me is in the clefts of the rocks, and in the fecrct places of the flairs : It is ordinary for dcves to hide themfelves in rocks or holes in walls of houies-, and this fimilitude is ufed fometimes in a good fenie, as Ifa. do. 8. fometimes in an ill fenfe, as pointing out infirmity, and too much fear and fillinefs, Hof 7. 11. Ephra.im is -a (illy dove -without heart that goes to Egypt, &c. The Bride is here compared to a dove hiding itfelf

in the laft fenfe, out of unbelief and anxiety, taking her to poor fliifts for eafe, and flighting Chrift 0 as frighted doves, that mi flake their own windows, and fly to other hiding-places } the fcope being to comfort and encourage her and the directions calling her to holy boldnefs, and prayer to him (implying'that thefehad been neglected formerly) doth confirm this : Then fays the Lord My poor he.irtlefs dove, why art thou difcouraged, taking thee to holes (as it were) to hide thee,foftering misbelief and fainting? that is not the right way.

What then mould me do (might it be faid) feeing me is fo unmeet to con-verfe 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 cafe *, 1. Let me fee thy countenance, faith he: like one that is afhamed, thou hides thy felf as if thou durft not appear before me \ but come (faith he) let me fee thy countenance. This expreiHon imports friendlinefs, familiarity, and boldnefs in her coming before him : fo this phrafe of feting one's face is taken, Gen* 43. 3,5. and 2 Sam. 14. 32. as the not mewing of the countenance fuppofeth difcontent or fear : fo then, the Lord calls by this to holy familiarity with him, and confidence in it, in opposition to her former fainting and misbelief. The fe-cond direction is, Let me hear thy voice : To make him hear the voice, is to pray, Pfal. 5. 3. and under it generally all the duties of religion are often comprehended : It is like, difcouragement fcarred the heartlefs Bride from prayer, and me durft not come before him j Do not fo (faith he) but call confidently upon me in the day of trouble, and time of need. Obferve, 1. Prayer never angers Chrift (be the believer's cafe what it will) but forbearing of at will. 24 Difcouragement, when it feizes on the child of God, is notfoon fhaken off •, and therefore he not only gives one direction upon another, but jilfo adds encouragements and motives fuitable to thefe directions.

And fo we come to the third thing in the verfe, the motives he makes ufe of to prefs his directions, which are two, 1. Sweet is thy voice. 2. Thy countenance is comely. What is my voice and countenance ? might fhe fay (for proud unbelief is exceeding humble, and fubtil, when it is oppofmg and thor-toring with Chrift's call) Yea, faith he, thy voice is fweet :, there is no mu-iick in the world fo pleafant to me, as the prayer of a poor believer. Now, this doth not fo much commend clir prayers, as it mews his acceptation of them, and the excellency of his golden cenfer, that makes them with his

odours fo favoury before God, Rev. 8. 3. And, 2. (faith he) thy countenance;, tho' there be fpots on it, yet to me it is comely 0 therefore let me ear thy 'voice, let me fee thy countenance. Chrift had rather converfe with a poor believer, than with the moft gallant,ftately perfon in all the world befide. Obferve, 1. Fainting may overmafter even a poor believer, and misbelief may mire them. 2. There are often foolifh fecklefs fliifts made ufe of by believers, for defending misbelief and difcouragement, when they are under temptation. 3. Faithlefs fears and difcouragement may come to that height, as to fcarr a be-lie\er from Chrift's company, and marr them in prayer to him. 41 Misbelief bears out ftill this to a tempted foul, that Chrift cares not for it •, yea, that he difdains i'uch a perfon and their company. 5. Chrift is tender of fainting believer?, and of their confolation, even when they fufpetl him moft, and when their fufpicions are moft unreafonable and uncharitable to him, la. 45?. 14, 15. 6. Chrift allows poor believers a familiar and confident waik with him \ they might all be courtiers, for the accefs that is allowed them, ifthey did not refiife their allowance, and finfully obftmcl: their own accefs thereto. 7. Chrift loves to be much imployed by his people j and there is nothing more pleafmg to him, than frequently to hear their voice. 8. He is a fweet and gentle conftru&er of them, and their fervice j and is not rigid, even when often they have many mifconftrn&ions of him. 9. The more difcouragement feizeth upon the foul, there fhould be the more prayer, and thronging in upon Chrift •, for there is no outgate to be expecled, but in that way. 10. None needs to fear to put Chrift on their fecrets 0 or, they need not fo to fear (if they be fmcere) that they fpill their prayers, as thereby to be kept from prayer, or made heartlefs in it j for it is Chrift that hears them, whofe cenfer, Rev. 8. 6. makes them favoury before God : Let me hear thy voice, is no little encouragement in that duty 5 and the right confideration of it would help to much boldnefs in prayer, and efpecially confidering, that the God.who is the hearer of prayer, is our Beloved.

Verfe I 5. Take us the foxes , the little foxes that fpoll the Vines?

for our Vines have tender grapes.

This 15 yerfe contains the laft part of Chrift's fermon j wherein, as he had formerly given directions in reference to her particular walk, fo here he evi-denceth his care of her external peace : That Chrift fpeaks thefe words, the continuation and feries of them with the former, the fcope (which is to make full proof of his care) and the manner how the duty here mentioned is laid on, to wit, by way of authority, makes it clear. There are three things in them, 1. An external evil incident to the Church, and that is, to be fpoiled

by

by foxes, 2. A cure given in a direction, Take thcm y &c. 3. He gives rea-ibm to deter all from cruel pity in fparing of them. ¥or i &c.

In clearing the cafe here fuppofed, as incident to the Church, we are to con-fider, u What thefe vines are. 2. What be thefe foxes. 3. How they fpoil the vines. For clearing the Firft, Confider, that the vifible Church is often compared in fcripture to a vineyard, Matih. 21. 33. And the particular pro-leffors, efpecially believers, are as the vine-trees that grow in it , Co,Ifa. 5.7. The vineyard of the Lord is the houfe of Jfracl, collectively, and the men of Ju-dah arc his pleafant plants. They are called fo, ifl, For their fecklelhefs in them-felves, Etek. 15. 2, 3, &c. yet, excelling in fruit beyond others. 2. Becaufe ef God's feparating them from others, and taking pains on them above all others, I [a. 27. 2, 3. For thefe, and other reafons, they are called the vines. Next, By foxes are underftood falfe teachers, Eaek. 13.4. O Ifrael, thy prophets (that is, thy flattering teachers, as the context clears) are as foxes in the deferts. And, Matth. 7. 15. they are called wolves in jheeps cloth-ing : Hereby are meant not every one, who in fomething differ in their own judgment from the received rule, if they vent it not for corrupting of others, or the difturbing of the Church's peace , but thefe who are, in refpect. of others, feducers, teaching men to do as they do, in that which tends to the Church's hurt: and fuch alfo, as, by-flattery and unfaithfulnefs, deftroy fouls, proportionally come in to fliare of the name, as they do of the thing fignified thereby , as that place ofEz.ekiel 9 before cited, and chap. 34. 2, 3. doth confirm. Now, they get this name for their refembling foxes in three things , (1.) In their abominable nature 9 wherefore they are called foxes, wolves, dogs, &c. and fuch like, "which are abhorred and hated of all men •, and fo are thefe moll hateful to God, and fo ought they to be with all others. (2.) For their deftroying, hurtful nature, in their deftroying the Church -, therefore called ravening nWw,Matth. 7. 15. and grievous wolves, A&s 20. 29. who fubvert whole houfes, Tit. 1. 11. and whofe word eateth as doth a gangrene, 2 Tim. 2. 17. (3.) They are compared to thefe for their fubtilty, a fox being famous for that , for which caufe He-rod is called a fox, Luke 13. 32. So falje teachers fpeak lies in hypocrify, 1 Tim. 4. 2. creep into houses, their doctrines eat as a canker infenfibly : And they are, 2 Cor. 11. 13, 14. called deceitful workers, and as their matter Satan can tranf-form himfelf into an angel of light, fo do they themfelves into the minifters of Chrifl : Ail fuch beafts, whatever their fhape be, are hateful to Chrifl and his Church. Thirdly, Thefe falfe teachers, or foxes, are faid tofpoil the vines; for foxes hurt not a vineyard or flock of lambs more than falfe teachers do the Church. 1. Corrupting the purity of do&rine. 2. Obfcuringthe fimpli-city of worfliip. 3. Overturning the beauty of order, and bringing in confu-

fion.

fion. 4. Spoiling her bond of unity, and renting the affe&ions, and dividing the ways of her members, thereby diffipating the flock. 5. Extinguifhing the vigour and life of Chriftian practice ', diverting from what is more neceffary, to hurtful and vain janglings, which do ftill increafe to more ungodlinefs, and have never profited them who were occupied therein, Heb. 13.7. 6. By ruining fouls, carrying them head-long to the pit, 2 Pet. 2. 1. and 3. 16. There is no hurt nor hazard the Church of Chrift meets with, or ever met with, more grievous and dangerous than what fhe meets with from fuch, al-tho' this be an exercife and trial ordinarily incident to her.

Secondly, The cure the Lord provides, is,the furnifhing of his Church with difcipline, and the giving of directions for managing of it, in thefe words, Take us, &c. Wherein confider thefe four, (1.) To whom it is directed. (2.) What is required. (3.) A motive infmuate in the expreffion, Take us. (4.) The extent of the direction, for the obviating of a queftion. It may be fup-pofed to be directed to one of four. ift, Either to the Bride ; or,'idly, To Angels , or, $dfy 9 To Magiftrates •, or, qthly, To Church-guides. Now, it is to none of the firft three , therefore it mull be to the laft and fourth. Firft, It is not to the Bride : For, 1. The word take, in the Original, is in the plural number, and fignifieth take ye •, now, the Lord ufeth not to fpeak to the Church, but as to one. 2. He fays, 'take us , and fo taking the Bride in with himfelf^ as a party for whom this fervice is to be performed, the fpeech mud be directed to fome third. Secondly, It is not directed to Angels, thefe are not fpoken to in all this Song •, and this being a duty to be performed while the Church is militant, they come not in to gather the tares from the wheat, till the end of the world, nor to feparate the bad fifh from the good, till the net be fairly on the more. Thirdly, This direction cannot be given to theMa-giltrate 0 for, befide that he is not mentioned in this Song, nor, as fuch, hath he any part in the miniftry of the Gofpel, or capable to be thus fpoken unto (altho' the duty from the force of its argument will alfo reach him in his ftation, becaufe he fhould fb far as he can prevent the fpoiling of ChrifTs vineyard in his place) Befide this, I fay, this direction mull take place in all times, whenever the Church hath fuch a trial to wreftle with ; otherwife it were not fuitable to Chrift's fcope, nor commenfurable with her need. Key/, for many hundreds of years the Church wanted magiftrates, to put this direction in practice *, yet wanted fhe not foxes, nor was fhe without a fuitable capacity of guarding her felf againft. them, by that power wherewith Chrifr hath furniftied her. It remains therefore, Fourthly, That it muft be fpoken to Chrift's Minifters, and officers in the Church, called rulers in the fcripture, and, in this Song, watchmen and keepers of this vineyard, as by office contradi-Itinguiflied from profefTors, chap. 3. 3. and 5, 7. and 8. it, 12* Such the

P Church

\o6 An Expo (it ion Chap. 2.

Church never wanted, fuch are required to watch (Afts 20. 24.) againfl wolves, and fuch in the Church of Ephefus are commended (Rev. 2. 3*4.) for putting this direction in execution, idly. The duty here required is to take them, as men ufe to hunt foxes till they be taken •, and this implies all that is needful for preventing their hurting of Chad's vines : Chrift's minifters are to lay out themfelves in difcovering, confuting and convincing, cenfuring and rejecting them, Tit. 3. 11. that is, not to endure them that are evil, but to try them judicially, as it is Pev, 2. 2.

Obf. 1. Chrift's Church is furnifhed with fufticient authority in her felf, for her own edification, and for cenfuring of fuch as would obftrucl: the fame.

2. This Church-authority is not given to profeffors in common, or to the Bride as the firft fubject •> but to their guides, Chrift's minifters and fervants.

3. It is no lefs a duty, nor is it lefs neceffary to put forth this power againfl falfe teachers, than againfl: other grofs offenders : So did Paul, 2 77m. 1. utt. and fo commands he others to do, Tit. 3. to. herefy and corrupt doctrine being alfo a fruit of the flelh, Gal. 5. 20. as well as other fcandakxis fins.

Thirdly, There is a motive to prefs, implied, while he faith this, Take us : Which words insinuate, that it is fervice both to him and her, and that minifters are his fervants, and the Church's for Chrift's fake. It fliews alfo his fympathy, in putting himfelf, as it were, in hazard with her (at leaft myfti-cally confidered) and his love in comforting her, that he thinks himfelf concerned in the reftraint of thefe foxes, as well as fhe is.

Fourthly■, The direction is amplified, to remove an objection, (fay fome) All herefies, or all hereticks are not equal •, fome comparatively are little to be regarded, and it is cruelty to meddle with thefe, that feem to profefs fair. No (faith he) take them all, even the little foxes \ for, tho y they be but little, yet thsy are foxes, tho 7 they be not of the groffefl kind (as all fcandals in fact's are not alike, yet none is to be difpenfed with) fo they are (faith he ) foxes, and corrupt others \ for, a, little leaven will leaven the whole lump (often fmall-like fchifms, or herefies, fuch as the Novatians and Donatifts, &c. have been exceedingly defacing to the beauty of the Church) therefore-, faith he, hunt and take them^ all. How fmali a friend is our Lord to toleration ! and how dilplea-ied is he with many errors, that the world thinks little of 1 Magistrates, mi-nifters and people may learn here, what diftance ought to be kept with the fpreaders of the leaft errors ; and how every one ought to concur, in their ftations, for preventing the hurt that comes by them.

The- laft thing in the verfe, is, the reafbns wherewith this direction is backed and preffed.. The firfi is, All of them fpoil the vines : Error never runs loofe, and hereticks never get liberty, but the fpoiling of the vines one way or other follows ; and can beafts befufferedin a garden, or orchard, and the plants not be hurt ? *4ty* If

■ - ™ f

Verfe 15. of the Song of Solomon, 1 07

2 -Uy 9 If any fay, they are but little foxes, and unable to hurt: He anfwers this, and adds a fecond reafon, in faying, The grapes are tender ; or, The vines are in the fir ft grapes: that is, as they (while fcarce budding or lprouting) are eafily blafted by a fmall wind, fo the work of grace in a believer, or Chrift's ordinances in his Church, are moft precious and tender wares, and cannot abide rough hands :, even the leaft of feducers, or corrupt teachers, may eafily wrong them : they are of inch a nature, as they may be foon fpoiled, if they be not tenderly and carefully looked to. Obf. 1. They that have grace would be tender of it 5 it may eafily be hurt. 2. Gracious perfons would not think themfelves without the reach of hazard from corrupt teachers*, for this is fpo-ken of the Bride, The foxes fpoil the vines. 3. Our Lord Jefus is exceeding tenJer of the work of grace, in, and amongft his people \ and where it is weakeft, he is fome way moll tender of it. 4. This argument, here made ufe of, fays alfo, that thefe who are moft tender of his Church, and the graces of his people, will be moft zealous againft falfe teachers, even the leaft of them : For thefe two are joined together in him, and are in themfelves ne-ceffary to preferve the one, and reftrain the other •, and the fuffering thefe to ramble and run without a check, cannot be the way of building, but of fpoil-ing Chrift's Church.

The third motive, or reafon preifing the watchmen to have a care of the vines, is hinted in the pofTeflive particle our *, For cm vines, &c. which is relative to the watchmen, whom he takes in with himfelf, as having a common intereft in the Church : The Church is his* and theirs, as the flock is the owner's, and the fhepherds, who are particularly fet to have the overfight of it *, for, the fhepherd may fay, This is my flock, which no other fervant can fay : And this is a great piece of dignity put upon minifters, to be fellow-workers with Chrift, 2 Cor. 6. 1. &c. and binds on their duty ftrongly -, for, faith Chrift here to them, Ye will have lofs alfo, if ye fee not to it, becaufe ye muft count for the vineyard, wherewith you are intrufted : It is yours, and yet ye are not abfolute lords, for it is alfo mine, I am the owner of it. And Co the vines are both theirs and Chrift's : their intereft fpeaks how naturally they fhould care for them j his intereft fhews the dependency both minifters and people ought to have on him.

Verfe \6. My Beloved is mine, and 1 am his: he feedetb among

the lilies. Verfe 17. Until the day breal^ and the fliadows flee away : turn,

P 2 my

my Beloved, and be thou likfi a roe, or a young hart upon the

mountains of Bether.

Now follows the two lad parts of her carriage in the Beloved's abfence : Firft, after fhe hath (as it were) read over his epiftle, fhe comforts her felt in his love, and her intereft in him, tho' he be abfent. (It is a good ufe of his word, when it is made ufe of, for ftrengthning our faith in him, when fenfe is away) There are two parts of this confolation, i. Her faith is clear for the prefent, verfe 16. 2. Her hope is folid in the expeclation of an excellent day coming, verfe 17. Next, verfe 17. fhe puts up a prayer for a gracious vifit, which ihe knows he will allow upon her until that day come *, and this is the laft thing here recorded of the Bride's carriage in the Bridegroom's abfence.

In the 16. verfe, the faith of her intereft in him is, 1. Afferted ; My Beloved is mine, and I am his. 2. It is vindicated, or eftabliihed againft an objection, in the following words, be feeds , &c. The affertion holds out an union betwixt him and her, / am Us+ &c. or, as it is in the Original, / am to him, and he is to me : fuch as is the union betwixt married perfons,£ft>/'.3.3. which the ty of marriage brings on, even fuch is this which follows covenanting with God ; for this union prefuppofeth it, and is founded on ityZT&Jfr. 15. 8. I made a covenant with thee, and thou become ft mine, or, to me: Altho 3 (faith ihe) he be not here, yet he is my husband, and that ty ftands betwixt me and him, which is no little privilege \ and in this ihe comforts her felf under abfence.

Obferve, Firft, There is an excellent union, and peculiar ty betwixt Chrift and believers, which none other can lay claim to but they : It is excellent, as will appear, if we confider thefe properties of it ; 1. It is a near union, they are oneflefi, Eph. 5. 27. as man and wife \ they are flejh of hisflejh r and bone cf his bone. 2. It is a real, and not an imaginary union (tho' it be fpiritual and by faith) it makes and transfers a mutual right of the one to the other* and hath real effetts. 3. It is mutual on both fides. Chrift is wholly hers, and flie is wholly dedicated to him. 4. It is a kindly union, fuch as is betwixt husband and wife, and followed with the fruits of a moft fweet relation., 5« It is an union which is fome way full 0 whole Chrift is hers, and fhe by confent and title is wholly his. 6. It is an indiifolvable union •, there is no diffolving of it by any thing that can fall out, otlierwife the confolation were not folid. Again,. Obferve, xdly, That this relation, which the believer hath to Chrift, is the great ground of his happinefs and confolation, and not any fenfible prefence, or any^difpenfation, or gift communicate by Chrift to Mrru $dtyi That believers may attain aJQTurance and dearncfe^ anent their

in*

intereft in him, and may come to know really that Chrift is theirs : and believers fhould aim to be through in this, that their calling and election may be made fure to themfelves, 2 Pet 1.10. 4/Wy, Believers, when they have attained clearnefs, fhould acknowledge it, and comfort themfelves in it, and not raife new difputes about it. $thly> This clearnefs may confift with abfence, and want of fenfible prefence \ and there is no cafe wherein a believer fhould flick fafter to his confidence, than in fuch a cafe, when under defertion and abfence, as the fpoufe doth here.

2. She vindicates her faith in thefe words, He feedeth among the lilies* The words may be looked upon as the preventing of an objection-, for it might be laid, IfChrift be yours , where is he ? Is it likely that he is yours, when he is fo far away ? For, the faith of clearnefs will be affaulted and fet upon, and it is not eafily ma'ntained •, and unbelief takes the advantage of Chrifl's abfence from \"enfey to brangle it •, fo that unbelief and temptation efpecially fets on then : Therefore, fhe anfwers it thus, He feedeth among the lilies^ that is, he is kind to his people, and prefent with them, tho' now I fee him not. Faith may, and will argue from Chrift's love to his people in general, and from the promifes that fpeaks to all, when there feems to be nothing fingular in the believer's own condition,from which it can take comfort. By Mies are nnder-ftood all believers: the Church was called a lilie, verfe 2. here all believers arefo called, as partaking of that fame beauty and favour, and becauie planted in the fame true garden. Chrift was called a lilie, verfe 1. and here all believers are called lilies, fhewihg, 1. That all believers have a conformity to Chrift, and partake of the divine nature and fpirit that is in him. 2. That all believers, in things that are effential to grace and holinefs, have conformity one to another j they have the fame Faith, Spirit, Covenant, Husband, &c. altho' in circumftantials and degrees there be differences. Next, His feeding amongft them fhews, 1. A fpecial gracious prefence in his Church,and among believers -, there he walketh among the feven golden candlefticks, Kev. 2.1. 2. A fpecial delight he hath in them, and fatisfa&ion to be amongft them, as a man delighteth to walk in his garden : It is his meat (John 4. 32, 34.) and drink to do them good \ fo then (faith fhe) he is kind to all his people, and is fo to me, tho' for the time I fee him not: And thus alfo fhe anfwers the queftion, chaf*6. 1, 2. even when Chrift is a-feeking, and fhe was inquiring after him. Obf 1. Chrifl's care of his Church, and love to his. Bride, is no lefs tinder abfence, than when his prefence is fenfibly enjoyed*, 2. The con-fideration of this, tends much to further the confolation of believers-, and it becomes them well to believe this, when under defertion and abfence, and fo to ward off temptations*

The-

no An Expojttion Chap. 2.

The folid exercife of faith never wants hope waiting on it , therefore, idly, Verfe 17. that follows, for compleating the Bride's confolation,in thefe words, -until the day break, and fiadows, &c. TW there be fmdows ( faith ihe) and vails betwixt him and me, in this night of dcfertion } yet, there is a day coming^ when thefe, by his prefence, full be made to fee away, and If mil fee him as he is. There is a twofold day fpoken of in fcripture, 1. A day of ChrirVs prefence here u-pon earth, Luke. 1. 78. The day-faring from on high hath vifiied **• 2. The day of his glorious appearing, commonly called the great day -, and in a lingular way called here the day, becaufe it hath no night of interruption following thereupon, and becaufe it goes as far beyond what believers poffefs now, as day exceeds the nighty therefore it is called the morning, Pfal. 49. 14. in which the ju-ft fhall have the dominion:, and the dawning of the day, and the rlfng of the day-far in our hearts, 2 Pet. 1. 19. which is there oppofed to the clear-eft prophefies and ordinances, which are but as a candle in a dark place, in refpecl: of that day. Now,we conceive the laft and great day is fignified here,

1. Becaufe that is her fcope,to comfort her felf in the hope of what is coming.

2. Becaufe me oppofeth it to the prefent means, as to fhadows, even to faith it felf, for that ihe enjoyed for the time -, and alfo to fenfible prefence, which In the next words fhe prays for, till that day dawn. By Jhadows is meant, whatever marrs the immediate, full and fatisfying enjoying of Chrift, which, as fhadows, hide him from us, or darken him, that we do not fee him as he is, or give but fmall and dark reprefentations of him, (like fhadows of the body) which are very unproportioned unto his own excellent worth. They are Yaid to flee away, becaufe a glimpfe of Chrift then,when he, who is the Sun of Righteoufnefs,fhall fhine at the break of that day, fhall difpel anddiflipate themjnore fully and quickly, than this natural fun, when rifing, doth fcatter darknefs and fhadows that go before it. And by ztf?f/7,weunderftand the letting of a fixed term, which diftinguifheth one time from another, as Gen. $i.IwitL not let thee go until thou blefs me -, fb faith fhe, Vntil that day of immediatt prefence come, let me have love-vifts, as is exprefied in the following words. Obfi ( 1./There is an excellent day coming to believers,w herein Chrift fhall be immediately in joyed and feen, and wherein the foul fhall be comforted with no mediate object, or created excellency, but fhall fee his face, and be filled with the fiilnefs of God. (1*) While here, there are many fhadows even betwixt Chrift and the ftrongeft believers ; we fee but darkly as in aglafs, 1 Cor. 13. 12. There is, 1. A fhadow ofdefertion, and his hiding of himfelf. 2. A fhadow of ordinances, where he is feen, but yet darkly, like a face in a look-ine-glafs. 3. A fhadow of finful infirmities, drawing vails betwixt Chrift and usV and hiding his face from us, J fa. 59. 2. 4. A fhadow of natural infirmity j for, not only are we ready through unbelief to flander him, but by reafon

of

of weaknelsf like narrow or old bottles) we are rfot capable of him, and unable to contain h ; m. (3.) At that day of his appearing, all thefe fhadows will in-flantly be done away : there will not one tear be left on any believer's cheeks, there will be no affliction or defertion to hide him from them, but they fall be fir ever with b.'m : there will then be no ordinance.^ nor temp'c, Rev. 21. 22. but the Lord Gpd y and the Lamb him/elf, fall be the temple and light of his people. Nor will there be any finftii infirmities then to interpofe betwixt him and them-, death, the curfe and corruption, will be carl into the lake: No unclean thing accompanies the believer into the new Jerufalem *, nay, no imperfect trfng is there \ for, whatever is imperfecl, and whatever was in ^ir, is then done away, 1 Cor. 13.10. and what is perfect will then come j the foul in its faculties will then be perfected, capacitated and dilated, to conceive, take up and delight in God 0 and the body perfected, made glorious and fpiritual, like the glorious body of our Lord Jefus, Phil. 3. utt. (4.) The hope of that day, and of the flying away of all fhadows then, is (and no marvel it be) very refrefhful to the Lord's people : and believers, in all their darkne/Tes, mould comfort themfelves and others, from the hope of it, iThef. 4. ult. (5.) All that are Chrifl's, or whoever have faith in Chrift, and fellow-fhip with him by vertue of his covenant, may expect at that day to enjoy Chrift immediately and fully, and to fee him as he is. O that men believed this! and that many were thronging in to his covenant now, as they would not defire to be caft from his prefence in that day X Yet, (6.) All fhadows are never removed till then •, the believer muft, and fome way will fabmit to Chrift's way of ordering it fo, and not feek it fhoiild be otherways till then.

In the larr place, the Bride falls about the exercife of prayer, in the reft of this verfe : faith and hope in exercife always ftir up to prayer j for, thefe graces do not fofter lazinefs and fecurity, but incite and provoke to duty (it is a good token when faith and hope are fa accompanied) therefore flie turns her to prayer, in which fhe fpeaks to him as to her Beloved. Clearnefs of in-tereft, as it helps notably to many things, fo to confidence in prayer efpecial-ly. The petition (importing itill abfence) hath thefe two in it, (1.) The fiii'c it felf, turn. (2.) The.inforcing and inlarging of it, be like a roe T Scci Turning her, implies, 1. Senfe and feeling of his abfence. 2. Her ferious defire to have Chrift again. 3. That his abfence may be removed by his own returning 7 and fo the change of her cafe to the better, muft flow from him* And, 4- That fhe may ask this from him, and expect by prayer in faitii to= obtain it, believing prayer being the befl mean to effectuate this. Next, fhe inforceth and inlargeth her petition, Be thou like-a roc, &c. that is, Seeing (faith fhe) allfadcvrs will not be removed till that time r what is my fuit fito th*

t ime I It is even this, Tloat thou wilt give me vifits of thy prefence 7 and be like a roe or a young hart on the mountains' of Bether. The word Bet her fignifies divifion ', and fo it may be made ufe of here: So long (faith ihe) as thefe mountains divide betwixt me and thee, Lord y be not a ftrangcr, but fwiftly, eafdy and kindly (as the roes come over mountains to their mates, Prov. 5. 19. ) come thou to me 7 and comfort me with frequent love-vifits, until that time come, that thou take me to thee, to enjoy thee fully and immediately, Obferve 1. It is lawful for believers to deilre fenfible prefence, even here-away : yea, it is fuitable,they fhould often long and pray for it. 2. Where the hope of heaven is folid/en-fible manifestations of ChrifTs love will be mod ardently fought for : It'will never prejudge one of their fatisfattion and full payment, then, that they have gotten a large earnefl-peny here*, ihe knows that will never be reckoned up to her. 3. Much prayer, flowing from, and waiting upon the exercife of faith and hope, is a notable way to bring the foul to the enjoyment of fenfe. 4. The believer hath a heartfom life, and a rich inheritance, Chrift here, and Chrift hereafter*, the lines are fallen unto him in pleafant places. 5. She grounds her fuit on the marriage-relation and ty betwixt him and her, my Beloved (faith fhe) a covenant-claim to Chrift, is the mod folid ground, upon which believers can walk, in their approaches before him, and in their pleadings with him. 6. JJe allows believers to plead for his company,from this ground, that he is theirs by covenant, as he pleads for their company, on that fame ground, verfe 10. &c.

CHAP. III.

BRIDE.

Verfe i. (By night on my bed I fought him whom my foul loVetb 5

I fought him, but 1 found him not. Verfe 2. I will rife now, and go about the city, in theflreets, and

in the broad-ways I will feek^him whom my foul loVeth : I fought

him, but 1 found him not.

THIS chapter hath three parts, i.The Bride's fad exercife under the want of Chrift, and in feeking after him till fhe find him, to verfe 6. 2. The daughters ofjcrufalcm come in,commending the Bride 9 verfe6* 3. The Bride, from verfe 7. to the end, returns to difcourfe of, and commend the excellency and amiablenefs of Chrift.

In

In her exercife confider, 1. Her cafe. 2. Her carriage in feveral fteps. 3. Her fuccefs in every ftep. 4. Her pra&ice when fhe hath obtained her de-lire : Or, we may take them all up in thefe two, (1.) Her fad conditioned her carriage under it. (2.) Her ontgate and her carriage fuitable thereto. Her cafe is implied in two words,in the beginning ofverje 1. 1. It was night with her, 2. She was on her bed. By night, is ordinarily underftood darknefs and affliction, oppofite to light of day °arid joy ; and here her exercife being fpiritual, it mud imply fome fpiritual affliction, or foul-fad fpiritual exercife. . So night is taken, Pfal 42. 8. He will command his loving kindnefs in the day,end in the night ("while the day come, that his loving kindnefs be intimate) his fong fljall be with me, &c. The fcope fhews, that it is e a night of defertion fhe is under,through the want of ChrifTs prefence whom fhe loves : His prefence, who is the Sun of Righteoufnefs with healing under his wings, makes the believer's day ; and his abfence is their night, and makes them droop, as being under a fad night of foul-affliclion *, therefore is it, that me feeks fo carefully after his prefence. 2. Her being on her bed, is not taken here, as implying nearnefs with him, for the fcope fhews he is abfent , but a lazinefs of frame on her fpirit, oppofite to aclivenefs and diligence,as it is taken, chap.$* verfe 3. and fo it is oppofed to her after-rifing and diligence ', and therefore it is alfo called my bed, implying that fhe was here alone in a fecure comfortlefs frame ; and therefore, for this, it is diftinguifhed from cur bed, chap. 1. 16. and his bed afterward, verfe 7. where fhe is allowed reft, and fpiritual eafe and folace in his company -, but here, on her bed, fhe hath no fuch allowance, whatever carnal eafe and reft fhe take to her felf: Believers have their own fits of carnal fecurity, when they give their corruptions reft, that is, their own bed •, and it is a heartlefs lair (to fpeak fo) to ly alone and want the Beloved : This is her cafe, wanting Chrift, yet lying too ftill, as contented fome way in that condition -, tho' it cannot continue fo with believers, it will turn heavy and perplexing at laft to them, as it doth here to the Bride: and lure, the eafieft time under fecurity is not fo comfortable and profitable to believers, as is an exercife that takes them more up -, therefore afterward me prefers rifing and fteking, to this woful reft. It fhews, 1. That believers di-ftance and darknefs may grow : for, in the former chapter, Chrift was abfent, yet, as through a window or lattefs, there were fome glimpfes of him -, but here it is night, and there is not fb much as a twilight difcovery of him. 2. Often, ditfance with Chrift, and fecurity and deadnefs (as to our fpiritual life) go together : When Chrift is abfent," believers then ufualiy fall from aftivity in their duty, Ifa. 64.7. No man ftirreth up him r elfto lay hold on thee : and the reafon is, thou haft hid thy face, &c. Matth. 25. 5, While the Bridegroom tarrieth, even the wife virgins fumbred and flept.

Q. Her

Her carriage, or way that me takes in this cafe, is fet out in four fteps. The firfi is in thefe words, I fought him whom my foul loveth. Confider here, (i.) The title Chrifl gets, him whom, &c. Chrifl got this name before, and now ieveral times flie repeats it 0 and it holds forth, 1. The fincerity of her love, it was her foul and heart that loved him. 2. The degree and Angularity of it: No other thing was admitted in her heart to compare with him j he bears the alone fway there, in refpeft of the affe&ion flie had to him •, it is he, and none other, upon whom her foul's love is fet, otherwife this title would not Suitably defign him : Chrift loves well to have fuch titles given to him,as may import the heart's fpecial efteem of him. 3. It fhews, that, even in believers lowefl conditions, fhere remains fome fecret foul-efteem of Chrifl ; and that, in their judgment, he is ftill their choice and waiil above all the world. Yet ? 4. That their practice, while fecurity prevails, is moft unfuitable to their convictions and judgment. (2.) Confider her practice and carriage: while Chrift is abfent ? her practice is not altogether a lying by, without the form of religion } for, faith fhe, on my bed I fought him^ that is, I prayed and ufed fome means, but in a lazy way, not ftirring up my felf vigoroufly in it. Obf 1. Believers, in a fecure frame, may keep fome form of duty :, yet their duties are like the frame of their heart, lifelefs and hypocritical. 2. There is much of a believer's practice fuch as themfelves will find fault with, when they come to look rightly upon it} yea 9 even much of their way, while they keep up the form of duty, is but like the fluggard, Prov. 26. 14. turning themfelves uyon their beds, as the door doth upon the hinges ; not lying flill, nor altogether daring to give over the form, yet little better on the matter, becaufe they make no effect-ual progrefs, nor can they fay their foul is in and with their fervice, which they perform. 3. Her fuccefs as to this flep, is, but I found him not •, that is, I was nothing the better, thefe fluggifh endeavours did not my bufinefs. Every form of feeking will not obtain \ and one may feek Chrift long in their ordinary formal way, ere they find him •, yet it is good not to give over, but to obferve the form : Life and love is not altogether gone, when one difcerns abfence and their own lazinefs with difcontent. When this doth not reach her defign, fhe proceeds to a more lively flep, n/erfe 2. and that is, to get up, and feek him in a more a£Hve flirring way : Which fays, i. She obferved the continuance of her diftance, and what came of her prayers and feeking \ which is a good beginning of one's recovery, and winning to their feet after a fit of fecurity and decay. 2. It fays, it is often good for a believer, as to their rouzing, and their recovering of fpiritual life, that fenfe is not always eafily obtained \ this activity had not followed (readily) had not Chrift conftrained her to it, by crofs-difpenfations and difap-polntments. In this flep we have* #>/, Her refolving to fall about a more

active

active way in feeking him. Secondly, Her performance. Thirdly, Her fuccefs. Firfi, Her refolution is, / will rife now (faith ihe) and go about the ftreets,&c. In which there are thefe three, ift, What ihe refolves to do, not to give over (for that mould never be given way to) but to beftir her felf more actively in duty, I will rife, and go from the bed to the ftreets of the cit y> and feck him there. By city is underftood the Church, whereof all members are felhw-citiz.cns, Eph. 2. 19. It is called fo, 1. For its order and government ; fo the Church is as a city, that hath watchmen and laws. 2. For its unity ; it is one common-wealth and incorporation, ^ Eph. 2. 12. This Jerufalem is a city compared together, Pfal. 122. 3. 3. For its privileges, whereof all believers (who are the burgeffes and fellow-citizens) are partakers, Eph. 2. 19. and unto which all others, who are without, are Grangers. Her going into the city, fuppones a communicating of her cafe to others for help, and her ufing of more publick means, oppofite to her private dealing within her felf on her bed, verfe 1. even as rifmg imports a ftirring of her felf to more activity in the manner of performing thefe duties, oppofite to her feeking him formerly while fhe lay ftill on her bed : The thing then refolved upon is to this fenfe, What am I doing ? Are there not moe means, in the life of which I may feek Chrifi? Is there not another way of inquiring after him, than this lazy formal way ? I will up and ejfay it. There are many means given for a believer's help • and when one fails, another may be bleffed : and therefore, believers are {till to follow from one to another -, and where true love to Chrift is, it will make them do fo, and fpare no pains till they meet with .him. Again, idly, Ere fhe gets to her feet, and goes to the ftreets, &c. fhe deliberately refolves it, / will rife, &c. Which fhews, 1. That her former difappointment did put her to a confutation what to do, and made her more ferious : And this is the ufe that ought to be made of difappointments in the duties of religion. 2. That there will be heart-deliberations in a Chriftian walk, when it is ferious ; and they are the beft performances and duties, that are the remits of thefe. 3. Serious refolutions are often very ufefiil, and helpful in duty ; for they are engagements, and fpurs to ftir up to duty, when we are Jndifpofed for it. 4, It is good cordially to refolve upon duty, when the practice of it is fbmewhat difficult or obftrutted , for this both fpeaks fincerity, and alfo helps to leflen the difficulty which is in the way of duty. 5. Refolutions to fet about duty are often-times the greatefl length believers can win at, while under indifpofiti-on -, and this" much is better than nothing, becaufe itrdraws on more. $dly 9 This refolution is qualified, I will rife now, faith fhe ; that is, Seeing thefe flug-gijh endeavours doth not avail me, I will delay no longer, but will now prefently fall about it in more earneft. It is the fign of a fincere refolution, when it doth

Q. 2 not

not put off or fliift duty, but engageth the foul in a prefent undertaking of it, PfaL 119. 59, 60.

Next, Her performance, or her putting this refolution in practice, doth accordingly follow intfantly \ I fought him (faid fhe) that is, in the ftreets&c. Obf 1. It is not a refolution worth the mentioning, that hath not practice following \ for every honeit refolution is followed with pradice, whatever fhort-coming wait upon it. 2. Honeit refolutions are often to duty, like a needle that draws the threed after it % and believers would not fear to refolve on duty from fear of coming fhort in performance, if their refolutions be undertaken in the ftrength of Chrift, as this was \ as is clear by confidering her former frame, which was fuch as would give no great encouragement to felfy undertakings in duties.

Laftly, Her fuccefs, or rather her difappointment, follows in thefe words, hut I found him not ♦, even then, when I was moil ferious in feeking him, I miffed him ftill: which is not only fpoken, to fhew the event, but alfo by way of regrate, fhe is deeply'affected with it. Obf 1. When the Lord's people have been formerly lazy, Chrift may keep up himfelf, even when they become more active, rather hereby chaining their former negligence, than being offended at their prefent diligence in duty. 2. It is fad when Chrift is miffed even in duty, and that once and again. 3. She continues to be a di-ftincl: obferver of the fruits both of publick and private duties,which is a commendable practice, and to be made confidence of by all the feekers of his face.

Verfe 3. The watchmen that go ahout the city y found me : to whom I faid, Saw ye him whom my foul lo^eth ?

This verfe contains the third ftep of the Bride's carriage,being now abroad; the watchmen found her, and'flie enquires for her Beloved at them : And her fuccefs in this may be gathered from what follows *, fhe doth not upon re-courfe to them immediately find him, but is put to go a little further. In the words there is, 1. An opportunity or mean for finding Chrift, met with r 2. Her improving of it. 3. The fuccefs which is implied, as is faid.

The mean holds forth thefe three things, 1/, What the Church is -, it is a city, wherein there is order, and a common-fellowfhip, as hath been faid, verfe 2. idly, The minifter's office is here implied, this City hath watchmen \ fo are minifters called, Ez,ek. 3. 17. Ifa. 61.6. Heb. 13.17. Which word imports, 1. That the Church is a city in danger, having outward and inward enemies, and therefore needing watchmen. 2. That there is an office of a miniftry appointed in the Church for guarding againft and preventing her danger , and that fome are peculiarly designed, and feparate from others for that

pur*

pur pole ', fome who may be called watchmen, which others cannot be faid to be • and fo they are here diftinguifhed from believers or private perfbns. 3. This office is moft neceilary, burdenfom, and of great concernment to the fafety of the Church, as watchmen are to a city *, for fo watch they over the fouls of the people committed to their truft.

A^ain, thefe watchmen are in the exercife of their duty •, they went ah out the city : Which fhews their diligence according to their truft; at leaffyt holds forth the end wherefore they are appointed. Obf. There is but one City or Church, and all minifters are watchmen of that one Church, given for the edification of that- body •, and they ihould watch, not only for this or that poft (to fay fo) but for the fafety of the whole, as watchmen that ftand at their poft, for the good of the whole city.

$dly, Thefe watchmen found her, that is, as we conceive, by their doctrine they fpoke to her condition, and by their fearching and particular application, made the two-edged fword of the word reach her \ as if they hod difcernably pointed her out, beyond all the reft of the congregation : Which fhews, 1. The efficacy of thejword when rightly managed, Heb. 4. 12. It is a difcerner of the thoughts and intents of the heart\ 2. That God can make it find out one in the midft of many others, when the minifter knows not; and can make it fpeak to a believer's cafe, or any other particular perfbn's condition, as if he did know and aim at them particularly. 3. That minifters ihould be fearching, and differencing in their do&rine, as the feveral conditions, and various exercifes of hearers require ; that is, they ought to put dif^-ference betwixt the precious and the vile, and rightly to divide the word of truth, or to lay every one's portion to them, fo as it be not given in grofs, or heaped together to all, but to every one their own allowance. In fum then, that which fhe fays is this, When I had gone abroad, faith fhe, in heavinefs to hear (if fo I might meet with Chrift in publick) God made fome watchmen fpeak to my condition particularly, as- if one had acquainted them with it.

Secondly, Her improving of this opportunity (coming, as It were, beyond her expectation) follows in the next words : She cries out in an abrupt manner, Saw ye him ? fhe thinks they can help her, being acquaint with fuch cafes, and therefore fhe will confult them ; that is, fhe follows in, upon the little experience fhe had felt of their skill, to feek for help from them, and for that end to communicate her cafe to them, as it were after fer-mon is done, or when fome convenient time offers. Obf. 1. That believers, that are ferious, will let no fit opportunity for meeting with Chrift pafs •, they are accurate observers and frugal managers of them all. 2. She obferves and is glad when a word fpeaks home to her cafe, and finds her : and this is indeed the dilpofition of a found and ferious believer. 3* Minifters would be

well

8 An Expofition Chap. 3

well acquaint themfelves with foul-ficknefs, and expert in the various exer-ciies and cafes incident to the people of God, both in order to the finding out their difeafe, and the caufe of it (who often can fcarce make language of their own condition themfelves) and alfo in order to the making fuitable applications for the cure of it , for this is to have the tongue of the learned, to J peak a word in feafon. 4. Believers often can fay little of their cafes, but in a broken and confufed way , which lays, miniflers had need to be the better acquaint with the fpiritual cafes and exercifes of fouls, that they may underfland by half, a word what they would fay. 5. Believers would advert well to whom they communicate their cafe , this would not be done to all. 6. Mi-nifcers are fuitable phyficians (tho' not the fole or only Phyfician) to whom believers would make known their foul-exercifes and cafes \ and therefore there fliould be much fpiritual fympathy betwixt their people and them. 7. It is a great encouragement to a diflreffed foul, to impart its cafe to a minifler, when in his publick do&rine he ufeth to fpeak pertinently unto it. 8. It is not unfuitable for exercifed fouls (befide the publick hearing of their minifler) to have their particular queries to him in private, 9. How Chrifl fhall be obtained, is a fuitable fubjecl: for miniflers and people, in their converfe together, to be mainly taken up with , and holy anxiety concerning this, is a frame fit for making addreffes to miniflers: they may indeed come to miniflers withfuch queflions, who are much in longing after him. 10. There may be much ten-dernefs in affe£Uon and love, where there is much weaknefs in knowledge : He is the him whom her foul loveth, even now when fhe knows not where he is •, and the moft grown believers may be fometimes brought to this low ebb in their condition* for good ends, and for demonflrating the ufefulnefs and neceffity of publick ordinances, even to them. 11. An exercifed foul pri-zeth moft a miniflry 7 and fuch fpiritual exercifes (as are here mentioned) do cherifh their efleem of that ordinance, when other debates among a people often do derogate from its due efleem. 12. Miniflers would not caft affection, nor rejecl zeal in weak Chriftians, even tho' thefe be joined with fome infirmities, and may occafion fome more trouble to themfelves : but where fincerity is, there would be an overcoming condefcendence as to both thefe , and the queflions of a tender foul mould be by them entertained, as having learned at their Mafler, not to break a bruifed reed. 13. Tender exercifed fouls ufually confine their queflions to their own fouls cafe : There is no abflracl; curious query here, nor for the fafhion propofed, nor any needlefs debate about extrinfick things, or the faults or practice of others , but, Saw ye him whom my foul loveth ? This is the fore upon which fhe keeps her finger, and this is the wound which fhe keeps bleeding, till he bind it up.

Thirdly 1 The fuccefs of her meeting with the watchmen, and of this query

fhe

fhe puts to them, tho' it be not expreffed, yet it is implied in the firft words of the next verfe :, which being compared with this, holds out two things, \ft, That hie did not prefently find an outgate from under her lad cafe 0 for fhe behoved to go further, idly. It was but a little further that flie is put to go, till flie find him; which fays, that her endeavours were not altogether fruirlefs. Oof. i. Chrifl will fometimes let believers know, that all mean«s without him are empty, and that he is aftritted to none of them } yea, nor to anv fell wfhip, no not of the molt powerful minifter. 2. Publick means do not alway bring prefent eafe unto believers under difquieting cafes 5 yet (to fay fo) they difpofe and make way for it in private : and one may get the good of an ordinance, and offellowfhip with minifters or Chriftians, tho'not in the mean time, yet afterward, even when they are retired at home ; and it is as good a time thereafter, yea, and better for their behoof.

If it be asked here, what we Jlwuld judge ofthcfe watchmen^ if they were tender or not? The ground of the doubt is, becauie, chap. 5. 7. watchmen that are not tender are fpoken of, which yet are there faid to find the Bride. Anf There is a twofold finding, i/r, When one fearches an exercifed condition for this end, that he may contribute fomething for the exercifed perfbn's eafe and help, idly, When one follows or fearches after tendernefs in others,that he may find fome advantage againft them, thereby to make the heart of the righteous fad 0 the one finds, as a friend finds another \ the other, as an enemy or mocker finds another. The firft fort of finding is to be underftood here in this chapter, for the watchmen here carry as friends } the fecond fort of finding, chap. 5.7. for there they carry as mockers : Which will appear by thefe differences, 1. Here fhe propones her cafe to them for their help, it is like, being encouraged thereto, by their finding out her cafe before in the preaching of the word; but, chap. 5. 7. flie doth no fuch thing. 2. When they find her, chap. 5.7. they fmite her and put her to fhame, which makes her iilent ^ but their finding her here, doth encourage her. 3. Tho' here flie find not Chrift inftantly, yet fhe fays not as in the former fteps, I found him not ; fhe could not altogether fay fo, and immediately after fhe finds him : but, chap. 5* fhe goes long feeking him after fhe meets with the watchmen ; yea, goes from them heavier, and more wounded than when fhe came : And this Song being to hold forth the various conditions of a believer, and it being incident to them fometimes to fall in tender hands, and fometimes, yea, often in the hands of fuch as are rough and untender, we judge it fafeft to underffand this place of the firft, and chap. 5. of the lafl \ and efpecially becaufe this makes mod for the believer's inftrucrion and confolation, which is here aimed at,, and this is more fuitable to the fcope of the Song, than that both fhould be underftood one wav*

Verfe

ap. j

Verfe 4. /£ /^^ but a little that 1 puffed from them, but 1 found him whom my foul loVeth : I held him, and would not let him go, until I had brought him into my mothers houfe y and into the chamber of her that conceived me.

The beginning of this verfe contains the laft ftep of the Bride's carriage,^ and alfo her defired fnccefs 0 She went a little further, and but a little and (lie finds him whom her joul lover h. Publick ordinances, and fellowship with godly men, are very ufeful and neceffary, but not to be reded on ; and they who find not the defired outgate by thefe, would not immediately give over the bufinefs as desperate and hopelefs ; for there is fomething even beyond thefe to be aimed at, a little further muft be gone ; which is the firft thing in the verfe : And we conceive it doth import thefe two, 1/?, A more immediate going to Chrift himfelf *, as if the minifters had laid, Te muflgo over and beyond means, to (2krifi himfelf-, and denying thefe, lean and reft, and that wholly on him. They go Vyond means, that reft not on them, and are denied to them in the ufe of them ; as that man, Matth. 17. 14. that brought his fon to the difciples, to get the devil caft out *, and when that did it not, he went not away, but ftayed for Chrift himfelf, and told the cafe to him. Chrift can do when means fail -, and we would truft him, when they feem to difappoint us : How fecklefs are the beft of minifters, when himfelf is not prefent ? idly, This going a little further doth not import the doing of any duties fhe had not done, but a more vigorous and lively manner of going about thefe: There had fome heartlefnefs, unbelief and indifpofition ftuck to her, in all the former fteps and ftrugglings ; now me fteps further in, and goes forward in the ufe of thefe fame means ; and not fpeaking to the minifter, when fhe finds that the moving of his lips cannot affwage her grief, fhe looks thorow to the Mafter, and vigoronfly addreifes her felf to the exercife of faith in him, of prayer to him, &c. in a more ferious way than flie had done before. Obf. 1. Sometimes believers may lay too much weight on outward and publick means ; they may reft too much there, and go no further than thefe. 2. It is God's goodnefs, by difappointments in means, to train his people on to a further length of power and life in their practice. 3. It may be, when a believer hath fatisfied himfelf in going about all external means, and that in- the due order, and hath neglected none of them, that there is ftill fomewhat more to do, as to the bettering of his inward frame. 4. It is not a defperate bufinefs, nor are believers forthwith to conclude that their hope is perifhed, becaufe they have not attained their defire in the ufe of means for a time. 5. It is not a lefs pra&ick in foul-exercifes, to go over and beyond means and ordinances

ces in filing for Chrift, than to go about them \ and the lad is no lefs necef-fary than the firft. 6. Believers, in the ufe of means, would joyn thefe three together, ift, Making conicience of means •, And yet, zdly, For the fuccefs, looking higher than they \ And, $dly,. Not flumbling when they find not in-ftantly eafe or fatisfa&ion by them.

The fecond thing here is her fuccefs, which is according .to her defire, / found him, faith me ; When 1 had prcjfed but a little further, he fenfibly avdfurpri-zjrirfy made him/elf known to me. Obf. i. Chrift is not far off from his people when they are feeking him, whatever they may think when he hides himfelf.

2. They who love Chrift, and ccnfcionably follow all means for obtaining of him/ are not far from finding, nor he far from manifefting himfelf to them.

3. They who fincerely prefs forward to the life of ordinances beyond the form, and by faith take themfelves to Chrift himfelf for thebleffmg, not refiing on their performances, will not long mifs Chrift 5 yea, it may be, he will give them a fenftble manifeftation of himfelf fooner than they are aware \ for, the Spirit'is obtained, not by the works of the law^ but by the hearing of faith, Gal. 3.2. 4. A foul that fincerely loves Chrift, fhculd not (and, when in a right frame, will not) give over feeking Chrift till it find him, whatever dif-appointments it meets with*, and fure, fuch will find him at lafL 5. Chrift found after much fearch, wiil be very welcome, and his prefence then will be moft difcernable. 6. Believers would no lefs obferve and acknowledge their good fuccefs in the means, than their difappointments : There are many who often make regrates of their bonds, that are deficient in acknowledging God's good-nefs when they get liberty.

Next, In this verfe we have her carriage fet down, when {he hath found him \ She doth not then lay-by diligence, as if all were done, but is of new taken up with as great care to retain and improve this mercy, as before fhe was fblicitous to attain it: Whether a believer want or have, whether he be feeking or enjoying, there is ftill matter of exercife for him in his condition. This her care to retain Chrift (which is the fourth thing in the firft part of this chapter) is laid down in three fteps. 1. She endeavours to hold him, that fhe again lofe not the ground fhe had gained. 2. She feeks to have other members of that fame Church getting good of Chrift alfo : And thefe two are in this verfe. 3. When his prefence is brought back to the Church and ordinances, her care is to admonifh, yea, charge that he be entertained well with them, left they mould provoke him to be gone, verfe 5.

The firft ftep then of her care is, / held him<> and would not let him go : As a wife having found her husband, whom fhe much longed for, hangs on him left he depart again, fo doth fhe *, which is an expreffion both of her fear, love, care and faith. This holding of Chrift, and not letting him go, imports

R 1*

5

1*9

1/?, A holy kind of violence, more than ordinary, wherewith the Bride ftrives and wreftles to retain him. idly, That Chrift (as it were) waits for the believer's confentin this wreftling, as he faith to Jacobs Gen. 32. 25. I pray let me go : Which upon the matter feems to lay, I will not go 9 if thou wilt bold m r , and have me flay . $dly 9 It imports an importunate adhering to him, and not conferring upon any terms to quit him. And Lfi.y, It imports the fm-gular and inexpreffible fatisfa&ion me had in him , her very life lay in the keeping him Hill with her, and therefore me holds him, and cannot think of parting with him. Now this prefence of Chrift, being fpiritual, cannot be nn-derftood in a carnal way, nor can they be carnal grips that retain him •, and hi power being omnipotent, it cannot be the force of a frail creature that prevails, but it is here as in Hof. 12. 2, 3. In Jacob's prevailing, he wept and mt.de publication • that is, an humble, ardent filing to him by prayer, with a lively exercife of faith on his promifes (whereby he allows his people to be preiiing) engageth him to flay : He is tyed by his own love that is in his heart, and his faithfulnefs in his promifes, that he will not withdraw, and deny them that, for which they make fupplication to him, more than if he were by their ftrength prevailed over, and overcome *, as a little weeping child will hold its mother or nurfe, not becaufe it is ftronger than ihe, but be-caufe the mother's bowels fo conftrain her, as fire cannot almoft, tho' fhe wculd leave that child •, fo ChriiVs bowels yearning over a believer, are that which here holds him, that he cannot go \ he cannot go, becaufe he will not. Here we have ground to obferve the importunatenefs of fincere love, which is fuch, as with a holy wilfulnefs it holds to Chrift, and will not quit him *, as Jacob faid, I will not let thee go, 2. We may obferve here the power of lively faith, to which nothing is impofiible: Love and faith will fiick to Chrift, againft his own feeming intreaties, till they gain their point,and will prevail, Gen, 32. 28. 3. See here the condefcending, the wonderful condescending of the Almighty, to be held by his own creature, to be (as it were) at their difpofal j / pray thee, let me go. Gen. 32. 26. and Exod, 32. 10. Let me alone, Mopes : So long as a believer will not confent to quit Chrift, fo long keeps their faith grip of him, and he will not offend at this importunity :. yea, he is exceedingly well pleafed with it. It cannot be told how effectual prayer and faith would be, if fervent and vigorous.

The fecond ftep of her carriage, which is the fcope of the former, namely of her holding him, is in thefe words,, till I had brought him to my mother 7 , houfe, to the chambers of her that conceived me. By mother in fcripture is under-flood the vifible Church, which is even the believer's mother, Hop. 2. 2. Say to Ammv (my people) plead with your mother. So, chap. 1, 6. this mother hath children, both after the flefh, and after the Spirit, the former hating

the-

the latter: And, chap. 8. 5. it is the mother that hath ordinances, for the Bride's inft ruction. The Church vifible is called the mother, becaufe, 1. By the immortal feed of the word, the Lord begets believers in his Church, to which he is Husband •, and the Father of thefe children *, fhe the wife,and mother that conceives them, and brings them up. 2. Becaufe of the covenantee that ftands betwixt God and the vifible Church, whereby fhe may claim right to him as her Husband (the covenant being the marriage-contract betwixt God and the Church) which is therefore the ground of the former relation of mother. Again, Chrift is faid to be brought into the Church, not only when his ordinances are pure in her, (which is fuppofed to be here already \ for, verfe 3. there were watchmen doing their duty, and difpenfing pure ordinances) but when there is life in them, the prefence and countenance of his Spirit going along with them, that they may be powerful for the end appointed : As it was one thing to have the temple, the type of his Church, and another to have God's prefence Angularly in it \ fo it is one thing to have pure ordinances fet up in the Church, and another to have Chrift's prefence filling them with power : Now, faith fhe, when I got Chrift, I knew there was many fellow-members of that fame Church, that had need of him ; and I was importunate that he might manifefi himfelf in his ordinances there, for their and my good. Church-ordinances are the allowed and ordinary mean of keeping fellowfhip with Chrift, and they are all empty when he is not there. Obf. 1. That even true believers have the vifible Church for their mother ; and it is written of them, as their privilege, that they were born there, Pfal. 87. 4, 5. 2. Believers fhould not difclaim the Church in which they are fpiritually begotten and born, nor their fellow-members therein -, but reverence her as the mother that gave them life, and carry refpe&ively toward her as fuch • Honour thy father and thy mother being a moral command, and the rlrft with promife. See Pfal. 112. 3, 6. 3. When believers get near-eft Chrift for themfelves, it is then the fit time to deal with him for others, efpecially for the Church whereof they are members : It is Mofes's only ex-prefs fiiit, Exod. 34. 9. when God admits him to his company (in prefenting whereof it is faid, verfe 8. he made hafte) I pray thee, 0 Lord, go amongst us m 4. It is true tendernefs, when one is admitted to more nearnefs with God than others, not to feparate from the Church whereof they were members, and as it were to carry Chrift to their own chamber \ but to endeavour to have Chrift brought alfo to the Church, that what is wanting of life amongft her members, or the reft of the children, may be made up by his prefence. 5. They who are tender of their own comfort, and of retaining Chrift's prefence with themfelves, will be careful to have others, not yet fenfible of their need of it, nor acquaint with it, made partakers thereof alio. tf. Belieyers, in their

R 2 ferious

ferious applications to Chrift for the Church whereof they are members, may prevail much, and have much influence for obtaining his prefence there, and for the putting of every thing in a better frame for the good of others. 7. A kindly member of the Church is brought up ordinarily in that Church, and by that mother, where they were conceived : therefore me goes back to her mother's houfe j for they have breafts to nourifh, who have a womb to bring forth in this refpeft \ and yet here were both children that hated her, chap. 1. 6. and watchmen that f'mote her, chap. 5. 7. yet to this mother's houfe me goes. In a word, this is, as a kind fpoufe living in her mother's houfe, having after long feeking found her husband, will be defirous to have him home with her, not only for their mutual folace, but for the comfort of all the family -, fo do believers, living yet in the Church, defire to improve their credit and court with Chrift, for the good of the whole Church, that where me was conceived, others may be conceived alfo : Where Chrift's ordinances are, there ordinarily are children begotten to God ^ and where a Church conceives feed, and brings forth to him, it is a token he hath not given her a bill of divorce, nor will difclaim her to be his wife j fo much lefs, the children ought not to difclaim her as their mother : It is a ihame that many, who profefs to be children, either are not yet conceived, or the mother that conceived them, is defpifed by them ; it is ftrange if the Father will own fuch as children,who not only cry out againft, but curfe their mother, and place a p : ece of religion in this,

Vcrfe 5. I charge you, 0 ye daughters of Jerufalem, hy the roes

and by the hinds of the field, that ye fiir not up, nor awake my

Love till he pleafe.

The third part of her care is in this verfe : Whenfhe hath prevailed with him to give his prefence and countenance to her mother's houfe, then ihe turns to the daughters of Jerufalem, the vifible profeffors and members of the Church, charging them, that now, feeing Chrift is returned, they would be careful to entertain him well, and not to provoke him to withdraw. Thefe words were fpoken to in the former chapter, verfe 7. where they have the fame general fcope, which is to mew her care of having Chrift retained :, but in this they differ, there they look to her particular enjoyment of Chrift 7 here they look (as the fcope and connexion with the former words mew) to his prefence in the Church or her mother's houfe, left that fhould, by the daughters fault, be interrupted: The firft fhews a believer's care, conjuring all (as it were) that nothing in her might provoke him j this fhews what fhould be the Church's care in reference to his vifible prefence, and bleffing

(to

(to fay fo) in his Church : Now (faith fhe) Chrift is amongB you, O ye who are of my mother's hcufc^ beware of jutting him away ; And in this fhe deals with them, as considered in their vifibie Church-ttate and relation, and not as real believers •, the charge being to all: And therefore, in the following verfe, and chap. 8. 5. the daughters return an anfwer, which they do not, chafo 2. 7, becaufe here fhe directs her words to the vifibie profeffors \ whereas, chap. 2. 7. her fcope wa^ only to compofe her felf, feeing the prefence fhe enjoyed was only to her particular fenfe. Here, Obf. 1. As there is more of Chritt's fenfible prefence, and alfo of diftance from him, in his way with particular believers at one time than another :, fo is there, in refpecl: of his way to his Church : fometime he is not in the mother's houfe, fometimes he is. 2. As every believer ihould endeavour to retain Chrift in his prefence with their own fouls, fo all the members of a vifibie Church fhould be careful to prevent; his departure from his ordinances. 3. Often it is with Chrift's prefence in his Church, as it is with the condition of particular believers in it \ if they be fecure, and he away from them, then often he is from the mother's houfe alfo \ if they be lively, and he with them, then he is,brought back again to the Church with them. 4. As Chrift may withdraw, if provoked and not entertained, from a private believer, fo he will do from a Church, if they hold not faft what they have received,and walk not anfwerably thereto. 5. Church-members, by their fins, have much influence on Chrift's removal from a-mongft them \ yea, fometimes it may come to pafs, when the body of a Church turn defpifers of the Gofpel, that no intercefHon of the godly, for preventing his departure, will prevail, even tho' Noah, Daniel and Job were a-mongft them, Jer. 15. 1. and Ez,ek. 14. 14. 6. Belie ep fhe

hazard of provoking Chrift, and what a lofs the lofs of ^f#ould

interpofe ferioufly with new unexperienced beginners, 1 :m warn-

ing faithfully concerning this their hazard. 7. As a believer, in refpeft of the vifibie Church, ftands under the relation of a child to a mother •, fo, in refpecl: of vifibie profeffors, they ftand under the relation of brethren and fitters, and would keep religious communion with them, even as fuch, that being an excernal duty that lieth upon them. 8. True love to Chritt will be affecTed even with the wrongs that others do to him who is their Beloved, and and will endeavour to prevent his being wronged and provoked, as fhe doth here. 9. True love to others, will not only put to pray and interceed for them, and employ all the court the believer' hath with Chrift for their good (as the Bride did in the former verfe) but will alfo manifett itfelf in giving faithful admonitious, advertifements* &r. and in doing what elfe may prevent fin in them.

Daufcli-

Daughters of Jcrufalem. Verfe 6* Who is this that ccmeih out of the wiUernefs like pilUrs of fmoJ^ y perfumed with myrrhe and frankjncenfe, with all powders of the merchant ?

The vifible profeffors having now gotten a ferious charge (becaufe they are not eafily engaged :, and it marrs the good of our fellowship one with another in admonitions and warnings, when we are not ferious even in the manner of our dealing with others) they are fome way put in a little piece of warmnefs and admiration more than ordinary (as ordinarily Chrift's return to a Church and his ordinances in it, after a palpable decay, hath fome ftir and affe&ionate-iike motions accompanying it, fuch as was to be found in Jo 1 , Vs hearers, John 5. 35.) And in this affected and fiirred condition they anfwer the Bride's charge, O who is this ? fay they, importing they have more refpecl: to the godly, and fhew forth more evidences of it in their expreilions, than ever they ufed formerly to do.

That thefe are the words of the daughters of Jerufalem, may be cleared from thefe things, 1. That they are placed on the back of her charge to them ; and when me charges, they ufe to anfwer (as chap. 5. 9. and 8. 5. ) and then fhe proceeds to fpeak to them : Even fo it is here •, for the words hold forth a mutual conference betwixt her and them, and therefore the words of this verfe will be moft pertinently underftood as fpoken by them. 2. They are the fame words on the matter, and fpoken on the fame occafion with thefe, chap. we will find to be fpoken by them. 3. They can agree to

none 6\ To fay, they are the words of angels, is not warrantable, they

not being a fpeaking party in this Song: To fay, they are the Bride's own words, will not fuit with the commendation that is given to her, and of her in them, as by a diftincl: party : Neither can they be Chrift's words fpoken immediately by him 0 for, Chap. 8. 5. where thefe words upon the matter are repeated, fhe is faid to afcend, leaning on her Beloved -and he is fpoken of, and looked on as a third, both from the Bride and the fpeaker. It remains then, that they muft be the words of the daughters of Jerufalem, wondring at the change that was to be feen on the Church,her cafe being now compared with what it was before *, and wondring at believers in her, upon the fame account alio, as almofl miftaking them, and fo they fpeak as having other affections, to them than what they had before. It is like that wondring eVprefhon, If a*. 49. 21 • Thou jhalt fay (to wit, when the fudden change comes) Who hath begotten me thefe ? or, as it is, Rev* 3. 9. where it is promifed to the Church of Philadelphia, that others ihould fall down, and,-wor~

jhip

jlrip at her fee: , as being convinced now, that Chrift loves his Church. And that this verie is fpoken of the Bride, the words in the Original, being in die feminine gender, puts it out of queftion } for they are in the Original, as if it were faid, Who is fie that cometh up I &c.

The words contain a commendation of the Church, expreffed both in the matter, andalfo in the manner of the expreifion (being by way of queftion) and it is given by vifible profeiTors, fome whereof may be more tender than others, yet both contradiftinguifhed from the Bride. The commendation hath three parts, or fteps. F^fti She 0 metb, or (as it is, chap. $.$.) afcends from the wildernefs. It is like, before this manifeftation of Chrift, the Church was dry and withered-like, in a wildernefs condition,without any beauty or luftre^ but now that condition is changed, when Chrift is prefent, me afcends and comes out of it: And this wildernefs, confidering her afcent from it, fignihes the world, wherein believers fojourn in the way to heaven (as Ifrael did in the wildernefs to Canaan) and wherein there is no true content, nor fatisfying reft fought by them, nor to be found by any } therefore is their back on it, tho' formerly they feemed to be fettled in it with the reft of the world: Thus the heavenlinefs of believers in their converfation is fet out.

Secondly^ She comes like pillars of fmoke i This looks not in all things to ordinary fmoke, but (as the after-words do clear) to the fmoke of incenje, &c. Now flie afcends like fmoke in a calm day, and like pillars of it together, making heaven-ward, as the fmoke of incenfe, which being commanded in God's worfhip, was acceptable to him : And as fmoke flying from kindled fire cannot; but afcend, and fire (efpecially new kindled) cannot but have fmoke, and that in abundance •, fo now the Church being warmed, and of frefh inflamed and made lively with ChrifFs prefence, cannot but fend out a fweet favour, which difcernably afcends upward from the world (which is but a wildernefs) as fmoke doth from the earth.

Thirdly^ She is perfumed with myrrhe and frankincenfe^ and all the powders of the merchant: That is? as precious powders are ufed to make one favoury, fo the believer being repleniihed with the graces of ChrirYs Spirit, (often in this Song compared to fweet fpices, chap* 1. 12. and 4. 6 r 13? 14, i6,&c.)and thefe graces being now quickned by his prefence, they caft a delightful favour to them with whom fuch believers con verfe : So it was, A%s 2. tdt. and the ordinances, being powerful and lively, will have fuch a powerful influence, as to be a fweet favour in every place y 2 Cor. 2. 14, 15. and to leave fome conviction* of their amiablenefs and excellency, even upon the confeiences of thefe who will never get good of them, fo that there is no coftly ointment or powder, that will fo perfume a perfon or place, as the Gofpel will do a Church ^ efpecially when* immediately on the back of Chrift's return^, he

dota

doth in an extraordinary manner countenance the difpenfing of his own ordinances *, fo that even the temporary believer is made in a'manner to receive the gofpel with joy.

Next, the manner of the expreffion is byway of queftion,and admiration, Who is this ? fay they, we never faw the like of her, fhe hath no match \ and ib the queftion expreffeth a wonderful beauty and lovelinefs in her, and a great convi&ion and aftoniftiment in them. In reference to which two, thefe things are to be learned, 1. That there is nothing more lovely and favoury in it (elf, than grace exercifed in^ a believer's walk, and Chrift's ordinances beautified with his own prefence in his Church. 2. That where Chrift's ordinances in his Church, and the graces of his Spirit in the hearts of his people, are made lively with his prefence, they will be in their beauty very dif-cernable to others, and will be much admired, fpoken of, and commended by them. 3. That this beauty is ufually moft frefh, when Chrift returns to his people and Church, after he hath been a while away \ for then tendernefs is in life among them. 4. The world in it felf,and being compared with Chrift's Church (efpecially in their eftimation, whofe eyes God hath opened) is but a miferable wildernefs, and cannot give a heartfom being or place of abode to a believer. 5. Believers have a more noble defign to compafs, than to fit down and take up their reft in this world ? their faces bend upward,and their backs are upon it. 6. Chrift's prefence gives life to a believer's motion, and ravifheth them upward 5 as fire put to fewel, neceilitates fmoke to afcend. 7. A heavenly-minded believer is a comely fight •, and a world-denied pro-teiibr will extort a commendation, even from ordinary on-lookers. 8. As there is more of the exercife of true grace amongft believers, by Chrift's more than ordinary prefence with them, and in his Church •, fo there is often a more than ordinary warmnefs and motion in the generality of Church-members, at fuch a time, whereof yet many may be unfound, as no queftion all the daughters of 'Jerufdem were not found. 9. The Church of Chrift, and believers in it, will look much more beautiful to profeffors at one time than at another, and they will be much more taken with this beauty fometimes than at other times '-, for, chap. 1.5.5. the daughters of Jerufdem were in hazard to ftumble at her fpots •, here they are ravifhed with her beauty, as thinking her another thing than fhe was before. 10. Chrift's prefence will indeed put another face, both on a Church and perfon, and make them every way different (but ftill to the better) from what they were. 11. The more active believers be, in exercifing their graces, they will have the more frefh relifh and favour 5 for, her afatiding here, makes all her perfumes to flow.

bride:

BRIDE.

Verfe 7. Behold his bed, which is SolomonV, three/core Valiant

men are about it, of the "Valiant of Ifrael. Verfe 8. They all hold fwords, being expert in war: every mm

hath his fword upon his thigh, becaufe of fear in the night.

The Bride, being commended in the former verfe by the daughters of Jc-rufalem, as being jealou; that they gazed upon her, to the prejudice of the Bridegroom, and being ever reftlefs till every commendable thing that is in her, redound to his praiie, to whom fhe owes and from whom fhe derives all her beauty : She Heps in haftily with a Behold, as having a far more wonderful and excellent objeft to propone to them, to wit, Chrift Jefus, the true Solomon himfelf, whofe lovelinefs and glory ftiould take them all up, rather than any poor perfections they faw in her.

That this is the fcope, the matter will clear, efpecially verfe 11. where, what fhe would be at, is propounded in plain terms ; and her fudden coming in with a Behold^ as in chap. 1,6. doth confirm it. That they are the Bride's words alfb, the fcope and connexion bear it out *, this being her difpofition, that fhe can fufTer no commendation from Chrift, nor from any other, to flay or reft upon her, but is reftlefs till it be turned over to his praife, as chap, 1. 1 6, & 2. 3. &c. There is none fb tender of him, or jealous of his honour, as Chrift's Bride is. Again, the daughters being fpoken unto, and Chrift fp 0 *" ken of as a third perfon, it can be no other that fpeaks here, but the Bride : What t ( faith fhe ) are ye taken with any lovelinefs ye fee in me ? I will propofe to you a far more excellent objett. And this fhort, but very fweet difcourfe, holds forth Chrift, lovely and glorious, in three moft excellent fteps, wherein, by a notable gradation, Solomon is ever mentioned, his name (who was a fpecial type of Chrift) being borrowed to defign him, while his glory is fet forth. He is defcribed, 1. From his bed, ver. 7,8. whereby is fet forth, the excellent happinefs and quietnefs that believers have in enjoying him. 2. From his chariot, a moft ftately piece of work, by which is Signified that excellent mean (to wit, the covenant of redemption revealed and preached) whereby our Lord Jefus brings his people to his reft, ver. 9, 1 o. 3. She propounds his own moft excellent felf, and that crowned with the ftately majefty and glory of his love, beyond which there is no ftep to proceed •, but here fhe fifts, and willeth all others to be taken up, in beholding him, as the only defirable and heart-ravifhing object, verfe 11.

For opening of the firft, in the 7th and 8th verfes, we have thefe five

S things

x^o Jn .Ezpofition Chap. 3.

■ ■ - ■ — —

things to confider ; i. Who this Solomon is. 2. What this bed is. 3. What this guard, that is aboutit, doth fignifie. 4. For what end that guard is appointed. 5. The life of the note of attention, Behold, which is prefixed.

ift, By Solomon, David's ion properly is not underftood, this feope will not agree to him (he was indeed a great king,but a greater than Solomon is here:) therefore, feeing in fcripture, Solomon was typical of Chrift, as from Pfd. 72. and other places, may be gathered, through all thefe verfes, by Solomon is un-ftood Chrift, .the Beloved and Bridegroom, who efpecially was typified by Solomon in thefe things -, 1. Solomon had a great kingdom, from the river to the fea \ and fo will cur Lord have many fubje&s. 2. As Solomon was, fo Chrift is, a powerful, rich King} our Lord Jefus hath all power in heaven and earth committed to him. 3. Solomon was a royal,magnificent king, fought.unto from air parts of the earth; and fb the name and glory wherewith the Mediator is furniftied, is above every name in heaven and in. earth. ^.Solomm was a wife, judicious-king^ and lingular for that ; and fo in our L.ord Jefus dwells all the treasures of wifdom and knowledge ; there is no need to fear, that any thing that concerns his people will mifcarry in his hand. 5. Solomon had a. peaceable reign (for which caufe he had that name) and his government was bleffed and happy to his people and fervants ', and fo our Lord Jefus is the Prince of peace , Ifa. 9. 6. and of his government there is no change \ and happy are hisfubje&s, and bleffed are his fervants ; for, the one half 'of his glory, magnificence, wijdom, &c. and of their happinefs, can neither be told nor believed. This is an excellent Perfon, and a molt ftately King, who yet is the believer's Bridegroom : Chrift's Bride is nobly and honourably matched. idly, By bed, here, is underftood the fame thing that was fignified by it, chap. 1. itf. to wit, that accefs, nearnefs and familiarity, that the believer hath with Chrift, and whereunto he admits them that are his ', and the reft, folace and refrefhment that they enjoy in fellowfhlp with him : Beds being e-fpecially appointed for thefe two, i.For refrefhing and reft,. Ifa. 57. 2. and Pint. 132. 3. 2. For the mutual fellowftiip of husband and wife. So then,by this is holden forth the excellent, refrefhing and foul-eafe, that a believer may have in the enjoying of Chrift : There is no bed that can give quietnefs,, reft and folace, like this. Again, it is called his bedyCi.) To diftinguifli it from hers, chap. 3. n There is great odds betwixt the two, as was hinted upon that verfe. (2.) To fhew, that altho 5 fhe be admitted to it (and therefore it is called, ozcrsy chap. 1. i<5.) yet it is wholly procured and framed by him alone* (3.J It is called his, to fhew the communion that a believer hath with Chrifl in his refrefhings. O fweet t It is Chrift's own bed, if he ly well,they ly well who are married to him , it is his peace which they enjoy here, My peace I leave with yov y my peace I give :mto you, Jo. 14. 27. And it is his glory and

throne

throne that they are made partakers of hereafter, when they are fet down on the fame throne -with him. Again, it is called his bed, which is SolomonV : which expreflion is added, tO'ftiew where the weight of this wonderful re-frefliing lies, to wit, in this, that the reft (which he invites them to behold) is no mean man's, it is Solomon's ; yea, a greater than Solomon's, whofe curtains and hangings are much above fcis, chap.i. 6. If Solomon's fervants were happy that were admitted to his prefence, how wonderfully happy are believers, Ghrift VBride, who are admitted to his own bed : The dignity of believing, and union with him, would be read out of the dignity and glorious majefty of the perfon with whom we are united.

sdly, There is a guard mentioned here, which, in relation to Chrift, fliews his ftatelinefs, and, in relation to us, fhews our fafety and fecurity j that as kings (and it is like Solomon) ufed to be attended by guards, for ftatelinefs and fecurity, that quietly they may reft (their- guards watching about them J fo this reft that a believer hath in Chrift, O it is fure! there is an excellent guard comparting them about. It is particularly defcribed, 1: In its number, they arefixty, that is a competent and iufficient number. 2. They are valiant ^ gallant, couragious men, that will not fail to execute orders: They are the choice men of Ifrael, that Solomon had to watch his bed , they are choice ones our Lord makes ufe of for the fecurity of believers. 3. They are orderly difpofed for their fecurity, they are about it, on all hands ; there can be no approach made upon belie vers, to the prejudice of the repofe they have in Chrift. 4. They are well armed, yea, always at their arms, in a pofture of defence, they all hold [words ; none of them wants arms, and they have them ftill in readinefs. 5. They are not only ftout, but skilful, expe-yt men, who have been tried and well proven: None of his people needs to fufpecl Chrift's watch over them, dexterous is he is preferving poor fouls. 6. Every one hath his [word girt on his thigh, and is ftanding at his poft. All the expreilions tend to fhew, that here, and here only, in Chrift's bed, may a foul reft fecure : there is no accefs for wrath to feize upon them that are in Chrift, nor to devils to pull them from Chrift ; for, he and his Father are ftronger than all, and none is able to pluck them out of his hand* Believers have a notable fecurity and defence, Chrift's bed and his guard *, if he be fure, they are fure; one watch watcheth both him and her. The fame power of God, Ifa. 27.2. the twenty thoufand of angels, which are his chariots, Pfal. 6$* 17. are for the believer's protection in Chrift's company, pitching their tents about them, Pfal. 34. 8. In a word, they are not only guarded with angels, but with divine attributes,the wifdom and power of God,and this makes them dwell in fafety.

qthly, The end of all this is, for fear in the night : There are no nights to Chrift himfelf, and fo no fear •, yea, Solomon the type, having fuch a peace-

S 2 able

— —

able kingdom, it is not like he had much fear } but the fear is in refpett of believers, who are admitted to Chrift's company and fellowfhip : For preventing their fears, he hath fettled all firmly, as if guards were fet for their fe-curity. Hence we gather, that the believer is fuppofed to be in the bed with him, otherwife there is no ufe of this guard \ and his bed here is a piece of work that is framed not only for himfelf, but alfo for the daughters of Jerufalem, as the following chariot is. By night here is un-derftood believers darknefs and lightlefs conditions (to fpeak fo) wherein fears, doubts, challenges, &c. are moft ready to affault, as afrightmentments ufe to befal men in the night. Thefe words, becaufe of fear in the night, hold forth the ufe that our Solomon hath of that guard, to wit, for quieting his poor people, againft the doubtings, difficulties, difcouragements, &c. and fuch-like, whereto believers are fo fubjeft, ia their drooping, night-conditions •, tho', when light fhines, they are little troubled. Thefe words fhew, i.That Chrift's Bride, admitted to fellowfhip with him, may have her black and dark nights. 2. That believers, who have thought themfelves above doubtings and fears, when things went well with them :, yet, in nights of temptation, darknefs and trial, they may be overtaken with many fad fears : It is not always day with them j and when it is night with them, they are apt to fear. 3«That believers, in their nights, and under their fears, have good fecurity and an excellent guard \ yea, their fafety and defence is as good then, as when there is no night nor fear : How dark foever their night be, Chrift's guard will fuificiently preferve them. 4. Chrift is tender even of believers fears, and hath provided fb well for their peace, as he hath appointed means, not only to prevent their hurt, but alfo to prevent their fears , for, becaufe of fear hath he appointed this guard. 5. There is no king or monarch fo well attended and guarded, or who may fleep fo fecure and found as a believer : His guard Is ftill at their poft, and they are valiant men, that cannot fail \ for, (1.) He is at peace with God 7 and he that is within the peace of God, hath the warrant, right and advantage of it to guard the heart and mind, Phil. 4. 7. (2.) The believer hath all the promifes, and confirmations of oath and feals, in which it is impojfible for God to lie, to fecure and quiet him. (3.) He hath the watch of angels^ Pfal. 34. 7. pitching their tents about him, and chariots of angels waiting on him. (4.) He hath God himfelf, and his almighty power for his defence, who done may make him dwell infafety ; wherefore he may ly down with confidence, and alfo fleep with quietnefs, Pfal. 4. 8. It is good fleeping in Chrift's bed, there is not fo good reft to be found any where in the world : So then, by the guard is underftood whatever contributes for confirming believers faith, and ftrengthning them againft. their fears of heing interrupted in their reft, which (being in Chrift) is allowed upon them.

ybfy;

<^/y, A behold is prefixed to all this, and that defervedly, I. To fhew the wonderfiilnefs of what fhe was to fay : O how wonderful is it, if believed ! 2. To provoke and ftir up to obferve and take notice of it : Few are acquaint with believers privileges *, and if they had not been recorded in the word, we durfl never have likened or evened our felves to them. 3. It is to fhew an holy impatiency in her afFettion, in breaking in fo with this difcourfe, as more fervently defirous to fill their mouths and hearts with the commending ofChrift, than what they were about in commending of her : A notable di-verfion and fign of love in a friend of the Bridegroom, who with John the Baptift is content to decreafe, fo he may increafe. True believers fhould and will endeavour more the commendation ofChrift, in their fellowship together, than to commend any grace, gift, or what elfe they have gotten from him : they will not conceit, or cry up their graces and gifts as they are theirs, for that were bafe ingratitude *, but withal they mention what they have received, partly to indear him to themfelves, and partly to commend him to others : and thus they defign to return him his own with advantage, wherein neverthe-lefs they are the gainers,even while they feem to give what they have received.

Verfe 9. King Solomon made bint/elf a chariot of the wood of Lebanon.

Verfe 10. He made the pillars tforeof of fitver, the bottom thereof ofgold\ the covering of it of purple 5 the midft thereof being

payed with loVe for the daughters ofjerufalem. j The fecond piece of work, mentioned, for the commendation of the Worker, is a chariot, defcribed at large verf.$, 10. For clearing of the words, we are to inquire concerning thefe three things, ifl, Its Worker or Former. idly, The end for which it is framed. $dly, Concerning this chariot itfelf.

The Author or Maker thereof is Solomon, and that King Solomon, that is Chrift, as was cleared before : he is mentioned thrice under this name ', but there is a gradation here that is obfervable. (j.) He is called Solomon, verfe 7. (2.) King Solomon, verfe 9. (3.) King Solomon crowned, or, crowned Kin? Solomon, verfe 11. The longer fhe fpeaks of Chrill, and infills in mentioning his excellency, her thoughts draw the deeper, fhe fets him up the higher, and becomes warmer irt her apprehenfions, affe&ions and expreflions concerning him ; acquaintance with him would make one fpeak eloquently of him : He that is the Worker and Former of this chariot, is a moll excellent King \ it mull needs then be a {lately, royal piece of work.

Secondly , There are two ends mentioned wherefore he makes it. i/r, It is

ta

to himfelf, that is, for his own glory, and that thereby he may in a fpecial way hold forth himfelf to be glorious, and that particularly in his grace j for, tho' he made all things for himfelf, yet is he faid efpecially to manifeft his glory in doing good to his people *, and what ferves for the manifeftation of his grace, is in a peculiar manner made for himfelf: So, I fa. 43. 7, 21. This people- have I firmed for my [elf (in a far other way than he formed other nations) they jihall (in a lingular way) fiew firth my praife, that is, the praife of his goodnefs, wherein his way was- peculiar to them : And the paving of this chariot with love, and appointing of it for the daughters of Jerufalem, doth confirm this alio, that it is the praife of grace that efpecially fhines in this piece of work. And fo thefecond end, fubordinate to the former, is in the end ofverfe 10. in thefe words, for the daughters of Jer*ufalem,that is,fbr their good that are weak and far fliort of perfection \ it is not only fitted for his glory, but alio it is fitted and confirmed to them, fo as it may procure and bring a-bout their good. Obf 1. In the greatefl pieces of Chrift's workmanship he had mind of poor fmners yet ungloriried * 7 his delight was with them before the world was, Prov. 8. 31. 2. The glorifying of grace is the great thing Chrift aims at in all his contrivance and way toward his Church and people. 3. He hath knit his own glory and the good of his people together •, that fame work which is for himfelf, is alfb for them, that if he obtain his end, they cannot but be well ', his glory and their good ride (to fay fb) in one chariot, 4. For as ftately a perfbn as our Lord Jefus is, he difdains not to be occupied in making works, and as it were framing chariots,for the behoof of his people : Rather than they fhould want what may further them in their way, he will make and furniih them himfelf.

Thirdly ,The third thing is the work itfelf, which indeed is very admirable, as the Worker and ends are.: It is a chariot, feveral w r ays defcribed, both in its matter, form and furniture. The word tranflated chariot is no where elfe in fcripture, it is tranflated bed on the margent • it is by the Septu^igints ex-preffed by fuch a word as fignifieth to be carried, and to ca-ny, as chariots and litters (wherein men are carried) ufed to be carried by horles : We think it fitly exprefied by chariot, not only becaufe the word is different nom that which is tranflated bed, verfe 7. but, firfi, the immediate end and ufe feems to be different alfo : for, as ftately kings ufe their beds for repofe and reft, in their chambers, and their chariots to ride in, when they go abroad, and wherein their queens may ride with them } fo is it here. As Chrift hath a bed for believers quieting, he hath alfo a chariot for fafe convoying and carrying them through their journey, till they come to their complete reft-, this being no lefs neceifary for believers (fuch as the daughters of Jerufalem are)

/ than the former.

In

In fhort, by this chariot we underhand the way of redemption in general, as it is contrived in the eternal counfel of God, and fo called the covenant of redemption, and alfo as it is preached and manifefted to us in the Gofpel. The reafois why we thus apply it, are, not only becaufe there is no other thing that it will agree unto 5 for, 1. It is a work of Chrift, and fb not Chrift himfelf . 2. It is a work of fpecial grace for his own, and that while they are in the way (for the eleft in heaven are not daughters of Jerufalem) therefore it is no common work of creation, or providence, or of glory in heaven* 3. It is for the Church's good, and therefore cannot be underftood of her ^ for, befide tha. che feveral parts of its defcription will not fuit her, not only Chrift, but the daughters of Jernfalem are to be born in this chariot : And we know not a fourth thing imaginable, that can be underftood by it, but the covenant of redemption revealed in the Gofpel. But, idly, The covenantof redemption is that work of Chrift's, wherein moft eminently the glory of his grace and love:to iinners doth appear, which makes him wonderful lovely and admirable *, (to. ** et ^h which is the prefent fcope) It therefore muft be here underflood. $dly, That work is fignified by this chariot , whereby Chrift communicates his love to poor fmners, and carries them through •, therefore it is faid to be pwed with love for that end : Now, there is no partaking of fpecial love from Chrift, 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 fame covenant y therefore it muft be underftood. 4-tbly, All that is fpoken of this chariot , as it will be applicable to no other thing, fo will it well agree to the covenant of redemption manifefted and preached in the Gofpel. 1. It may well be compared to a chariot , becaufe by it poor believers are carried through as in a chariot, born up and fuftained by it, even in the way : Yea, in it and by it they triumph, and ride as in triumph (as he in this Gofpel rides profperoufly) and if it be that wherein he rides, it muft be that wherein they ride alfo,, and therefore well compared to a chariot, becaufe both he and they triumph by it. 2. It is eminently and peculiarly Chrift's workmanihip *, he made this" covenant for their behoof, and entred himfelf fitrety, undertaking for them, when there was none upon their fide of the covenant to undertake but he the Mediator ; and therefore is he ftiled Jefus and Redeemer, and it is by his purchafe (having procured this unto them) that they are admitted to it, and carried through iir it. 3. It is in a peculiar way contrived and framed for the glory of his grace, and the good of his people, as hath been faid ^ by it is manifefted in the Church the manifold wifdom of God, and the riches of the grace of Chrift : If ever a piece of work was made for the good of finners, and the glory of grace 3 this is ir^ without which all the creatures had been uncomfortable, yea,

hurt-

hurtful to them. 4. It may be laid to be of the wood of Lebanon, that is excellent and durable -, for fb the wood of Lebanon was, for which caufe it was made ufe of in building of the temple : And fo all the materials of this cove-venanr, and its properties, are excellent and durable j it is an everlafting covenant, that fiils not, and vaniihes not away, but endures for ever. yhly, The form is fuitable alfo, He made the pillars thereof (faith fhe) offilver. Pillars in a piece of work fignify, 1. Decoring. 2. Order-lines, 3. Statelinefs *, for which caufe, when ivljdcm builds her houfe, Prov. 9. 1, 2. fhe heweth out feven pillars : And Solomon made pillars for the temple, the Infcriptions whereof fignified their end and ufe ', Jachin and Bcaz,, fiability and ftreagth, 2 Chron. 3. 17. And they are as fiver pillars, to fhew their excellency •, and fo this covenant hath precious promifes, as the pillars thereof, able to fupport believers \ and hath all thefe fo well ordered and contrived, that every thing is excellently in its own place : This covenant is therefore laid to be well ordered in all things and fure \ the pillars will not fhrink, make, nor bow, 2 Sam. 23.5. 6thly, It hath a bottom, and that of gold .• A bottom is to fhew its liability and firmnefs, to fuflain and keep up thefe who ride in it ; and goldfhews its folidity and precioufnefs : it is a rich bottom, therefore the new Jerufalem is faid to have hevfireets of pure gold, Rev. 21. 22. So this covenant hath a fiire foundation, elett and precious *, this covenant cannot be unbottom'd, and dinners cannot fall through, if once in it. ithly, It hath a coverings and that of purple : A cover is to preferve and fave from any thing that may fall from above •, and purple or fcarlet (for in fcripture both are one, as may be feen, M*tth. 27. 28. compared with Mark 15. 17.) fets out the excellency and efficacy of that cover j it is not of every thing, it is of purple •, and this in fcripture was made ufe of to be dipt in the blood of the Sacrifices, Heb. 9. 14, which was called, verfe 20. the blood of the covenant^ typifying the application of Chrifl's blood : This is the cover of the covenant, the worth and efficacy of Chrift's fatisfa&ion, whereby all in covenant (as it were riding in this chariot) are preferved from the wrath of God, and their firs hid, and fo covered by that blood, that they are never called to a reckoning for them, Tfal. 32. 1,2. Jer. 50. 20. Sthly, The midfl thereof is pared with love • What can this be ? Gold is much, but love is more} what workman but Chrift can make this pavement ? and what piece of work of his, but the covenant of redemption, is fo lined and fluffed with love ? The midfl thereof is the inward of it, as great men in their chariots and coaches have their pillows and cufhions of velvets, &c. to repofe them : But here there is a far other thing, to repofe and reft upon 7 love lines all this chariot, fo that there is none in the covenant, but love is flill next them: The word fpeaks good to them, and all the promifes run like pipes with ftrearns of love to them? God's difpenfations toward them

breathe

breathe out love •, they walk on love, fit on love, reft on love-, it muff be good to be here: And love i* rcfcrved for the midft of it, to fhew, that tho' its excellency and beauty may fome-way fhine and glifter to thefe that are without, yet none knows or can know the heart and bowels of the covenant (to fay fo) and the love that is there, but thefe that are within. 2. Love is put over the bottom of gold, and made the pavement, (1.) Becaufe love in this covenant condefcends loweft to us } and there can be no lower Hooping imaginable, than that to which the love of. Chrift hath made him bow (2.) It is love that makes the riches of Chrifl: applicable to us , we could not walk on that gold, if love paved it not : the freedom of his grace and love makes all refrelhful, the believer, even tho' a firmer, may ride and reft here. (3.) It is to hearten a finner to come in and clofe with this covenant •, and it fhews what fits it to be a chariot for them to ride in, it is the pavement of love : a finner may leap here, there is no hazard to fall } or if he fall, he falls fbft, for it is upon love : There will be no rejecting of a finner that would enter and fit down in itj why ? they are to fit, ftand, and \y on love, which will cover their infirmities and not contend, otherwife there would be no accefs to it, nor abiding in it, it would caft them out. Thus doth grace fhine in the covenant, as the lineing and infide of all the promifes, when they are feen 7 therefore is it peculiarly called the covenant of grace. $thly y It is for the daughters of Jerufalem : All the work is for them, but efpecially the pavement of love, it is for them, who, while they are in the way, are fubjeft to infirmities *, it is fitted for them to roll on, and reft in, even when fenfe of fin would otherwife fting and difquiet them : This fiiits well with that word, 2 Sam. 23. 5. Although my houfe be not fo with God, but there are many things finful to be found in it, yet he hath made with me an everlafling covenant , well ordered in all things, and fure :, This (faith he, when he was to die) is all my Qlvation? and att rcy defire. There needs no more for carrying believing finners through, and giving them eafe under their challenges and perplexities, bu<- this, it is fowellfuited for believers conditions. From all this flie proceeds, verfe 11. to point out Chrift as precious, this covenant putting as it were the crown of of grace and lovelinefs on him.

Obf 1. The work of redemption, bringing finners out of a ftate of wrath, and carrying them through to glory, is a noble defign, a wonderfully excellent work, and hath been deeply contrived. 2. O the excellent wifdom, and wonderful grace tha^ fhines in this covenant! 3. They who would reft hi ChrifVs bed, muft ride in his chariot ; they who would fhare in his pe?ce, and be admitted to fweet fellowfliip with him, muft accept of h : s offers, and enter into covenant with him. 4. The weight of all contained m the covenant lies on Chrift 3 therefore it is his workraanfhip alone, as being the furety

T there-

thereof to the Father, the Meffenger of the covenant to us, and in effeft the fum and fubftance of it himfelf *, therefore is he called the Covenant Jfo. 42. 6. 5. Chrift hath fpared no invention nor coft, to make this covenant large and foil for the believer's confolation and happinefs. 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 confp'cuous and glorious therein. 7- Every particular of the contrivance of grace will be found more precious than another, every Hep thereof proceeds to a greater excellency •, and therefore there is mention made here, (1.) Of wood, (2.) Of fiver, (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 laft place, to fhevv the great excellency of Chrift's love unto redeemed finners •, there is fomething beyond gold, but nothing beyond love, efpecially that of the Mediator : It is left lad alfo in the defcription, to leave the daughters of Jerufalem to con-fider the more of it, as being the great attractive commendation of this work, which ihould make it amiable and defirable unto them. Love hath the laft word, and there is nothing beyond it but himfelf, whofe glory and loveiinefs is fpoken to in the following verfe. Laftly, Her fcope is, 1/, To commend Chrift ; for they will never efteem of him, that are not acquaint with his covenant, zdly, To engage both her felf and the daughters to fall more throughly in love with him: The right uptaking of the covenant is a rriorT forcible argument for drawing fouls to Chrift } for, 1. It hath all fulnefs in it, for the matter. 2. All wifdom, for the manner. 3. All gracious condescending, in the terms, 4. It is meft engaging in refpeft: of its end, being made for this fame very purpofe, and defigned for this very end, that it may bring about the peace and falvation of finners :, which confiderations exceedingly commend it, and may much ftrengthen a finner in applying himfelf to it. 5. It is moft neceffary in regard of the falvation of finners j there is no Tiding or journeying to heaven, but in this chariot } No other name by which. men can be faved, but the name of Chrifl, that is manifeftedby this covenant.

Verfe if. Go forth , 0 ye daughters of Zion, and behold i^ing Solomon with the crown wherewith his mother crowned him in the day of his efpoufals, and in the day of the gladnefs of his heart.

She proceeds, in this. verfe r to hold forth the Worker of this great work # and altho'all the pieces of the work be admirable, yet hatji he'much more glory, in as far as the builder is more glorious, and hath more honour than

tha

the houfe : And becaufe his commendation is her fcope, therefore fhe propounds him in his beauty and glory, with an exhortation filled with admiration ', If (faith file) ye would wonder, O daughters, &c. here is a wonderful object, Chrtfi himfelf, on whom all eyes JJwuld be fixed j up therefore, come forth and behold him. There are four things in the verfe, 1. The parties fpoken unto. 2. A glorious object propounded to them. 3. This glorious object, being Chrift, is qualified and let out in his moft lovely and wonderful pofture, by three qualifications. 4. A duty in reference to him, fo qualified, is called for, and preffed upon the daughters.

Firfl, The parties excited and fpoken to here, are the daughters of Zion, By Zion oftentimes in fcripture is underftood the Church, wherein Chrift is fet as King, PJal. 2. 6. and elfewhere: and fo, by daughters of Zion, we are to underftand members of the Church*, they are the fame with the daughters of Jerufalem mentioned verfe 5. and her fcope being to fpeak to them who fpoke, verfe 6. and they being the fame to whom fhe fpake, verfe 5. dot]? confirm it •, for the words run in one context. They are called here daughters of Zion, 1. Becaufe it was for Zions fake that the Lord fo much prized Jerufalem , VfaU 87. 2. his temple and ordinances being efpecially there. '2. To put the daughters of Jerufalem in mind, what was the efpecial ground of the relation which God owned in them, namely, their being incorporate into his Church, whereby they had accefs to his ordinances *, and that fo they might know, whoever was deficient, yet this duty called for did exceedingly become them, Chrift being King of Zion : For which caufe, elfewhere, Zech. 9. 9, the exhortation runs in thefe terms, Tell the daughter of Zion, Behold, thy King cometh, &c. It is no little thing to get profeffors taking up the relation they ftand under to Chrift, and engaged to walk accordingly.

Secondly, The object, propofed to the daughters, is King Solomon, even the King of Zion, the King of peace, and King of faints, in a word, their King : This relation makes him lovely to them •, yet, it is not Chrift fimply that is here propofed to their view, but Chrift with a crown, in moft ftately magnificence, fuch as kings ufe to be adorned with, when they are in great ftate, or on their coronation-day. While it is faid, he hath a crown, hereby is not fignified any material crown, but majefty and glory, as Pfal. 21.3. Thcufet a crown of pure gold on his head, &c. And Co Chrift conquering on the white horfe, Rev. 6. 3. is faid to have a crown : And, Rev. 19. 12. it is faid, he hath on his head many crowns, to fhew his great and manifold glory, fuch as becomes the Prince of the kings of the earth. Every look of Chrifl is not enough, many thinks not much of him : This fhews how Chrift's glory is to be feen, and how for that end he is to be confidered by on-lookers ; he is to be looked u-pon as he doth difcover and hold forth himfelf, otherwife his glorv will ne-

T 2 ve;

ver rightly be taken up : And therefore, to help us in this, and to prevent an objection which carnal fenfe might make againft her fcope, fhe qualifies this crown and glory of his, three ways, Fir ft y It is the crown wherewith his mother crowned him : Where we are to enquire, 1. What different crowns Chrift may be faid to have, and what this is. 2. Who this mother is. 3. How fhe is faid to crown him.

Chrift maybe faid to have a fourfold glory, or crown, (1.) As God co-effential with the Father ; this crown is not put on him, being natural to him, who is the brightnefs of the Father's glory, and the exprefs mage of his per-fon, Heb. 1. 2, 3. (2.) He hath a crown and glory as Mediator, in refpeft of the power,authority and glory wherewith he is invefted, as God's great Deputy and Anointed upon the holy hill of Zion,having power and a rod of iron, even in reference to enemies \ and feeing this is not of his mother's putting on, it is not that which is here underftood. (3.) He hath a crown and glory, in refpecl: of the manifeftation of his glory in the executing of his offices, when he makes his mediatory power and glory apparent in particular fteps ^ thus fbmetimes he is faid to take his power to him, Rev. 11. 17. and is faid to be crowned, when the white horfe of the Gofpel rides in triumph. Rev* 6. 2. The laft ftep of this glory will be in the day of judgment: In fhort, this con-fifts in his exercifing his former power, committed to him as Mediator. (4.) There is a crown and glory which is in a manner put on him by particular believers, when he is glorified by them, not by adding any thing to his infinite glory, but by their acknowledging of him to be fo, efpecially their acknowledging his rich and free grace, and by believing, putting their feal thereunto, John 3. 33. and giving him glory, as Abraham did, Rom. 4* 20. in which refpecl: he is crowned } as on the contrary, when he meets not with this, he is defpifed, and it is a faying upon the matter, Tiois man fhall not reign over us : Now this laft is to be here underftood. Again, by mother, here, is not underftood his natural mother, but it muft be taken in a fpiritual fenfe for one of two } Either, ift, For the Church catholick, which being mother to Chrift myftical, may be faid to be mother to him; as Rev. 12. 5. the Church is faid to bring forth a man-child, who is taken to heaven, and hath afcribed to him the properties due to Chrift, and yet Chrift myftical is there underftood : Or, idly, For a particular believer, who may be faid to be Chrift's mother in thefe refpe&s, 1. For the near relation that is betwixt Chrift and particular believers, 'and the account he hath of them •, for which reafon they are called his fifter, h\s fpoufe, chap. 4. 10. and Matth. 12. nit. he calls them his brother, his fifter, yea, mother. 2. Becaufe Chrift is formed and brought forth in them, being as it were conceived in every one of them, Gal. 4.9. Chrift (as it were) getting a new being in them, which he had not before. We conceive, both

may

may be underftood here, and the lad efpecially, as ferving moft to the fcope of commending Chrift to them : And if the firft be included, to wit, the Church univerfal, then particular believers (being homogeneous parts of the whole) cannot be excluded-, for, the Church crowns Chrift, whenfhe brings forth children to him, which is, when by the ordinances Chrift is begotten in them. Now, they are faid to crown Chrift, and glorify him, not by adding any new degrees of glory to him, coniidered in himfelfj but this his being crowned bv them, doth efpecially appear in thefe three, ift, Their high efti-mation of him, beyond what others have, and what themfelves were wont to have : Now he is highly efteemed, who before was defpifed by them \ and whereas to them he wanted a crown and dominion, now he hath it. idly, Their acceptation of him as their King, when by their confentthey ratify (as it were) God's donation of the crown to him j and in acknowledging thereof, they fubmit to tr*s fceptre and government. Thus he is crowned by them, when he is exprefly with full confent of the foul acknowledged as King and Lord \ even as David formerly crowned, anointed and made king over ^Ifrael by the Lord, is faid to be made king by Judah^ when they accept of him to reign at Hebron 0 and afterward by the ten tribes, in their fubmiflion to him, and confenting to the former appointment : Even fo believers fubmiffion to Chrift, is a crowning of him, as to themfelves *, and fo there are particular coronations (to fay fo) of Chrift, even as there are particular efpoufals betwixt him and believers. $dly, This is in refpeQ; of the glory, that remits to Chrift from their fubmiffion and acknowledgment: Even as finners, defpifing him, put (as it were) a blot on him, put him to open fhame, and fays, We will not have him to reian ever us • fo believers, yielding up themfelves to Chrift, do in a manner put honour and glory upon him, If a. 62. 2, 3. The married Church or people are faid to be a crown of glory in the hand of the Lord? when the grace of Chrift hath its native erTecl: amongfl them •, as the converfion of fouls proves to faithful minifters their crown and joy, 1 Theff. 2. 14. fo doth it to the great Bifhop and Shepherd of fouls : And, as Prov. 12. 4. a virtuous woman is a crown or ornament to her husb?nd, whereas if fhe be not fo, me maketh him afhamed ^ fo are believers fome-way a crown to Chrift, becaufe all the glory and beauty which is to be found on them, is his, and from him. This then is the meaning, Gmfider Chrift in the beauty wherein he appears to believers, and with the efieem they have of him, as full of grace and truth^ when they acknowledge him, and fubjefi to him, and he will be feen to be exceeding fiately and lovely.

The fecond qualification confirms this : This crown it put on him in the day of his efpoufals. Now, ChrifVs general efpoufals are not yet come, and fo the crown m that refpeel: is not yet put on him j it muft be therefore the day

of

of his efpoufals with particular believers (which is here underftood, there being no other before his fecond coming) who are, 2 Cor. 11.2. efpoufed to him, by their confenting to accept him for their husband, as he is king to them, by their fubmitting to his dominion. His being crowned, here, is mentioned with refpett to this day of his efpoufals j becatife, as bridegrooms ufed to be moft glorious in their marriage-day, fo Chrift hath, at the time of efpoufals, a fpecial lovelinefs to the new married believer •, what by the more kindly and tender manifestations of his love, and what by the frelh relifh it hath then to them, when their fpirits are broke with the fenfe of their fin, and warm with a deal of holy joy and fainnefs, which ufeth then to abound in their heart, in reference to fo good a bargain •, fo Chrift is then to believers wonderfully lovely : And altho' the effects of his kindnefs may be inlarged afterward, and their efteem of him may alfo grow •, yet readily then, as it is mofl fenfible, fo their admiration is moft in exercife, and their thoughts of Chrift's excellent worth are moft arfe&ingly, and overcomingly ravifhing -, and when in their after-thoughts they are taken up with him, the remem-bring of that day of efpoufals, when he took them by the hand, puts ftill a lovelinefs on him to them, that in his love he fo wonderfully condefcended unto them.

The third qualification confirms the fame (for, it is in effe£l one qualification in three expreilions) and it is in thefe words, and in the day of the gladnefs of his heart •, What is it (faith fhe) that cheers Chrift, and makes him heartily glad ? It is even this, when poor fmners accept of him, that is, Chrift's marriage-day ^ and as the bridegroom rejoiceth over the bride that day, fo doth he rejoice: and as the good Shepherd rejoiceth when he recovers his loft fteep, or the father his prodigal fon, Luke 15.32. fo doth Chrift when finners are brought in to him by the Gofpel: And this joy is called the gladnefs of his heart, to mew the reality of it \ Chrift (in a manner) can enjoy no fuch fa-tisfying thing as a marriage with a poor finner, then he fees the travel of his foul and is fatisfied, Ifa. 53. 11. that cheers him and makes him fmile (if I may fay fo) and this looks to that glory which ihines in Chrift, and is expreffed by him when he is well fatisfied with poor finners, and that is mainly when he gets welcome by them. This ftgnifies not joy in Chrift, as it is in us ; but, t. Itihewshow acceptable a tinner's believing in him, is to him. 2. What confident welcome they may expe£l from him, when they come unto him. 3. How kindly he ufeth them, by manifefting himfelf to be well plea-fed, as one that is cheerful doth on his marriage-day to his bride.

Thirdly, The duty preft upon the daughters is in two words, holding forth two duties, the one whereof is the mids or mean to the other, and the other the end of this* The firft is, Behold, which points at the great fcope and

thing

thing called for \ and it imports, 1. A wonderful Object \ and indeed Chrift is fo, being confidered in his moll royal pofture, as a crowned King upon his coronation-day ♦, and in his moft loving pofture, as a beautiful Bridegroom on his marriage-day. 2. It imports a dulnefs in the daughters, needing upflirring to take up Chrift in this lovely and glorious pofture. 3. A difficulty rightly to take him up under this confideration, yet a neceffity of it, and that it be done with attention. 4. It implies an intenfnefs or benfil of fpirit in the acl of beholding *, fo rare an object calls for greater!: intention of heart, and graver* confideration of mind in the beholder. It is not every look or glance of the eyes that will difcem it } but, (1.) There muft be attentivenefs and flea-dinefs, a flayed looking, and as it were dwelling on the object with their eye. (2.) The exercife of faith mufl go alongft with this their looking, reading his worth by faith exercifed on him, as If a. 4^. 19. Look unto me, and ba ye fayed j beholding of him, as the flung Ifraelites did the brazen ferpent. (3.) Alfo the exercife of love*, an affectionate look is here neceffary, delighting in him, and being taken up with him, as one with that wherein they take pleafure : the eye of the feer, here, cannot but affect, and inflame the heart. (4.) This looking is attended with wondring at this glorious Objecl as one beholding a wonder, and ravifhed with the admirablenefs of it : All thefe are comprehended under this expreflion, Behold him. The fecond word (which hath in it another piece of their duty) is, Go forth -, and this is a help to the other : And, befide what hath been hinted at in the former expreffion ' it fhews, it is not in every poflure that they will take up Chrift thus- but there is a neceffity they muft come out from under the natural condition they were into: We take it to be the fame with that precept, Pfal..^. 10, rrj Forget thine own people and thy father's hot/fe, fo (and no otherwife) fliall the Kino] greatly defire thy beauty. Chrift manifefls not himfelf^ as reconciled and pleafed till former lovers be given up with \ and this beholding of his ■ foiling and glorious countenance cannot be obtained till then, even as one fitting in the houfe cannot difcern a (lately fight going by, except they go forth: Thus the (imi-litude is borrowed, to (hew a neceffity of roufing of affections within, but not to iigmfy any local mutation. This then is the fenfe and fcope, 0 prof effort (faith the Bride) voculd ye fee aftately fght * then get up, and fet your feives to take itp-Ckrifi y more glorious than Solomon either on his coronation or marriage-day, (to which there is an allufion here) And becaufe few fees great comelinefs and beauty in Chrift, why he fhould be defired 5 therefore ihe adds what a fight it is ihe underftands : Endeavour (faith (he) to behold him as he is difcern able to believers-, when they clofe with him r and accept of him 5 if fo ye will exercife faith in him r fo at ye may per fa cfpoufals with him> and fatisfy him by refiing on him y

ye will then have afiately and foul-ravifung object to look upon m 0 otherwife Chrifl is not alway, and to every one, f leaf ant and cheerful company,

Obf. 1. Chrid, when rightly conceived and taken up, is a moft ravifhing fatisfying fight, and a moll glorious (lately perfon to look upon. 2. Though Chrifl Jefus be fo (lately a perfon, yet he condefcends to efpoufe and marry himfelf to the believer : Thus Chrift by faith becomes theirs. 3. This marrying hath its day, and men are not born eipoufed to Chrid, but by their accepting of him, their efpoufals with him are confummate. 4. Chrift is never taken up aright but by the believer *, nor doth his glory ever appear as it is, but to the believer: others,that are not fpiritual,cannot difcern it. 5. Chrift's condefcending to marry fmners, and accept of them, is as the crown and diadem of his glory :, and that which makes him mo(l Angularly admirable, is, that he is full of grace and truth^ John 1. 18. 5. Chrift accounts believing on him by a poor firmer, a fingular piece of honour done unto him j it is as the putting of a crown on his head, when they make ufe of his grace : as he accounts it the greateft difhonour can be done to him,to refufe and (light him \ and therefore misbelief (when Chrifl calls) is a mod hainous fin, it is as it were the taking of Chrid's crown from him. 7. There is no fuch pleafure that a fmner can do to Chrift, as to believe on him : and Chrift is ever cheerful then, when fmners are thronging on him by faith, and he is never difcon-tent with that f, for, that is the daf of the gladnefs of his heart , as other days in the Church are fad, when this defign of his is (as it were) obdro&ed and difappointed. 8. Ufually the fight and fenfe of Chrift's grace are moft frefh and fenfible to the foul, about the time of their clofmg with Chrid, or of their being clear that they have clofed with him. 9. Every lazy looking on Chrid, or wiihing for him, will not be acceptable to him, nor folidly comfort a fmner ^ but there muft be & going forth, and a beholding of him. 10. This being fpoken to the daughters of Zion, faith, many may have much of a profeflion and a name, yea, they may have a kind of high efteem of gracious people, as the daughters had, verfe 6. and yet be fuch as have not rightly taken up Chrid, but are exceeding ignorant of him, as thefe are, chap. 5. 9. 11. Considering thefe words as fpoken by the Bride, who was fo much commended, verfe 6. we may obferve, that no particular edeem or commendation will fa-tisfy a fincere believer, fo long as Chrid gets not his due : His honour will dill be nearer them than their own.

CHAP.

CHAP. IV.

CHRIST.

Vcrfe i. Behold, thou art fair, my loVe, heboid, thou art fair, thou hafi doves eyes within thy locks : thy hair is as a floe\ of goats that appear from mount Gilead.

THat thefe are Chrift's words, fpoken to the Bride, is at the firft clear : He continues fpeaking from the beginning unto verfe itf. and then, verfe \6* the Bride fpeaks by prayer to him, for the influences and breathings of the Spirit.

In Chrift's fpeech there are two parts \ the firft to the 8th verfe, wherein he gives both a general and particular commendation of the Bride. The fecond, from that forward to the laft verfe, wherein he begins with a fweet invitation, and then fhews how he was affecled towards her, and fo breaks out in another commendation of her. The matter in both is fweet and comfortable •, wonderful to be fpoken by luch a one as Chrift, of fiich a one as a believer : but there is nothing in his love, but what is wonderful and like hirrifelf. The fcope of the firft part of Chrift's fpeech is twofold, Firft, More general, to intimate his love to his Bride, on the back of fo much darknefs chap. 3. 1,2. (in the midft of which, notwithftanding, her love did appear in her commending him) and it is fubjoined to the commendation that fhe gives of him to others, in the preceeding chapter, to fhew, ift, That when believers flight their own efteem, to have it accrelcing to Chrift's commendation, it is never lofs, but gain to them -, for here Chrift comes in to commend her himfelf^ whereas it was but the daughters of Jerufalem who commended her chap. 3. 6. idly, It fhews, that time taken, and pains beftowed ft>r the edification of others, and their inftru&ion in the excellency of Chrift, is acceptable to him,and proves often ufeflil for attaining fenfible fellowship with him -yea, it proves often to be fome way as ufeful in reference to this as their own particular praying for themfelves, the Lord doth fo return their pains taken this way in their bofom. That to commend the Bride is the fcope in general is clear from verfe 7.

More particularly we take the fcope to be, his giving her an anfwer to her prayer, chap. 2. 17. where fhe prayed for his fellowfhip until the day breeze* Here he doth not only materially anfwer, but, verfe 6. formally repeats her words, that fhe may know what he fpeaks is a direcl anfwer to her praver : Vntil that day come (faith he) it fhallbe fo as thou defires (as the words' will make it clear) Shewing, ift 7 That a believer's prayers may for a time ly be-7 V ' fide

fide Chrift (as it were) and yet he not forget a word of them, but mind well the anfwer and performance of them. idly 7 That fometimes he will not only give what is fought by his people, but make them know that he refpefts their prayer in the giving of it ^ and fo he not only hears their prayers, but lets them know he hath heard them.

This commendation, whereby he intimates his refpecT: to her, hath four fteps. Firft, It is done in general, verfe 1. Then, idfy, He kififts on particulars, from verfe 1. to verfe 6. $dly 7 He mews how his refpecT: to her affe-fted him, verfe 6. tfhly, He fums all particulars up in an univerfal commendation, verfe 7. left any thing fliould be miffed, or, being left out, mieht vex her \ whereby he mews what was his fcope in that which preceeded.

The general commendation, in the beginning of verfe 1. is the fame that was given her, chap. 1.15. yet here it is repeated with the two beholds : The reafons why he repeats it, are, 1. That Chrift might evidence to her the reality of his love, and that he varies not, nor changes in it, even tho' fits of fecurity on her fide had interveened, chap. 3. 1. Chrift's love and thoughts to his people are ftill the fame, whatever changes be upon their frame and way, which may occafion fad changes in his difpenfations towards them. 2. That fhe might the more be perfwaded of his love to her, and efteem of her: Chrift would have his own throughly perfwaded that he loves them, 1 John 4. 16. and would have others to know that he refpefrs them, more than the moil mighty in the world. 3. It is becaufe often believers, from all other hands, whether the men of the world, or from themfelves, have but little comfort} therefore Chrift renews his intimations to fupport and comfort them: Believer's confolation hangs moft on his kindnefs to them, and they who depend moft on it are no lofers. And further, we may here obferve, that even a believer, efpecially after fad challenges, will need renewed intimations of Chrift's love.

The more particular explication and commendation of her parts follows •, where we would advert, 1. That bodily members or parts are not to be here looked unto, but believers have an inner-man, as well as an outward, a new man as well as an old *, and fo that inner-man hath, as it were, diftincT: parts and members, as the natural body hath, which aft in reference thereto, with fome analogy to thefe members in the natural body. 2. As the new or inner-man fets forth the new nature and habitual grace in the believer •, fo the particular parts, eyes, lips, &c. iignifie diftincT: graces of faith, love, &c. which are parts of that new nature. 3. Thefe parts may be looked on as ufeful in the new man, as the external members are in the body, or as they are evidences of fomething in the renewed difpofition. 4. They fet forth the difpofition as they are qualified in the commendation, and not fim-

ply. 5. Although we cannot fatisfie our own or others curiofity, in the particular application of thefe parts, yet there is a particular meaning of every feveral part here attributed to her, as well as of every part attributed to him, chap* 5. M, 12, &c. and he giveth no idle words, nor ufeth any vain repetitions: We would therefore beware of thinking all this needlefs, ieeing he knoweth bed what is needful. 6* Being clear of the fcope, that it is to commend graces, and to evidence the beauty of her feveral graces, we muft regulate all the application by that fcope } and what is fubfervient thereto,cannot be impertinent. Yet, 7. There is much need of fobriety here ; therefore, we fhall be ihort and not peremptory in particular applications. 8. There being a connexion amongfl all the graces of the Spirit, it muft not be thought abfurd that fome of thefe graces be fignified twice in different refpe&s, and that one part refpect moe graces (which are nearly linked) efpecially when the commendation gives ground to in fer it. 9. We take this commendation to fet forth efpecially the invifible Church, or true believers, which are the members thereof, as the fcope and application do clear.

If it be asked, why he infifts on particulars in this commendation? I anfwer, for thefe reafons, 1. That he may mew, that whoever hath the new nature, and a lively work of grace, hath alfo particular graces in exercife. 2. That it may be known that the new nature is not a dead body, but a living ; and exercifeth itfelf by putting forth thefe particular graces in exercife. *~ 3. That he may fhew, that where ever one grace is, all are there, and as it is ordinarily with one grace, fo it is with all •, where believers are in a good and commendable cafe, it will not be one grace or two that will be in exercife, or one duty or two in which thefe graces are exercifed, but it will be univerfally, all graces, and in all known duties. 4. To fhew who may expert ChrifVs commendation } thefe who have a refpecl: to all his commands, and make confcience to exercife all graces. 5. To {hew 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, becaufe it is very acceptable to him, when he finds them in good cafe.

There are feven parts particularly mentioned, every one having it is own diflinct commendation. The firft two of them are in the reft of verfe. 1. The firft thing commended is-her eyes, which here have a twofold commendation, i/r, That they are as doves eyes* 2. That they are within her locks* Eyes are the organs of feeing in the natural body, whereby we difcern objects that are vifible : and fo our understandings are thereby fet forth infcripture*, That the eyes of your underftavdwg may be inlightned, faith the Apoftle, Eph* 1. 18. By eyes alfo the affections are fet forth, becaufe the affection fetg the eye on the work to look here ordiere, (Hence is thephrafe of a/ingle and evil

U 2 cye^

An Expofition Chap. 4«

eye f Matth. 6.21, 23.) and becaufe it is fome way the feat of thefe, and fome-what of love or hatred will be, and may be gathered from the eye. Here we underftand, 1. A fpiritual, fanftified and inlightned undemanding an the things of God,staking up Chrift and fpiritual things Spiritually, 1 Cor. 2. 15. that is, by faith, it being the evidence of things not feen t Heb. 11. 1. And therefore looking is frequently put for believing in fcripture, which pre-iuppofeth underflanding. z. Kindlinefs, or a fpirtual, kindly and affectionate carriage to Chrift } in a word, it is the exercife of love upon this fpiritual and wonderfully excellent object Chrift, a having -efpeEb to him, as it is, I/a. 17- 7\ his eyes fliall have refpcft to his Maker •, it is fuch an uptaking of Chrift and fpiritual things, as works love and delight in them.

The commendation will confirm this, which is twofold, i/r, They are 'doves eyes : This was opened, Chap. u 15. and it fignifieth, 1. What is the great objecl: they behold, and are taken up with, it is Chrift 0 and they are chaft to him, and feek to know no other at all but him, 1 Cor, 2. 2. 2* It imports,that the ad of faith, whereby they behold him, is fimple, fingle and fweet ^ their underflanding is not fubtil, nor politick, nor are they puft up with it, but it is taken up in fludying Chrift and him crucified, oppofite to the vain wifdom of the world, 1 Cor. 2. 1^2. idly^ Thefe eyes are within her locks : Locks are that part of the hair that hang about the face, handfomly knit, and was then in flead of a vail to women, 1 Cor. 11. 7. and fo the word in the Hebrew will bear ^ and it is differenced from that word tranflated hair, in the words following, which is that part of the hair that covers the head : It implies here, that the believers knowledge is not ufed for frothy ofteutation (as the knowledge that puffs up) but is kept within it is right bounds, and that they are wife unto fobriety, and that their knowledge is not at the firft obvious, but feafonably vents it felf and looks out, as eyes that are within the locks.

Thefe things are fure, and may be obferved from the words, 1. That a believer mould be filled with fpiritual knowledge and underflanding. 2. Knowledge is no lefs necelTary to a believer, that he may go right in the way of God, and not err, than eyes are to guide a man in a journey •, and this necef-fity extends both to faith and practice, 3. A believer without knowledge, or weak in knowledge, is very far defective in fpiritual beauty •, he is as a man without eyes, it is not decent that a believer mould be fo : from this it is, that many are called weak in faith. 4. That knowledge of fpiritual things mould ever have faith, love and finglenefs going alongfl in the exercife thereof} for every knowledge will not be commendable to Chrift, more than every eye will be ufefiil in a body : Believers eyes mufl be as doves eyes. 5. A believer's eyes, or knowledge, is different from the knowledge of all others, (i.)In>

refpecl

refpe£r, of its object, which is Chrift and fpiritual things. (2.) In that it is joined with love, it reipetts him. (3.) In that it is chaft, keep'ng the foul for him alone. (4.) It works delight in him. (5.) It is denied to other things. Obf. 6. Often the moft fubtil in worldly wifdom knows leaft of Chrift truly j whereas the mof iimple, that have doves eyes, take up moft of him. 7. Chrift refpe&s not how much a man knows, but how he as affected with it : It is not the eagles, but the doves eyes, which he commends. 8. It is good to know, and to think little of cur knowledge, and not to be puft up with it. 9. Chrift. loves it well, when his people feafbnably ufe and improve their knowledge and parts *, then the new man becomes lovely, as the eyes are within the locks. 10. There are extremes in the ufe-making of knowledge, which are to be fliun-ned •, v e v culd neither altogether obfeure it that it be not feen, nor by often-tat ; on 0 ak fhew of it : It is good when it runs in the right mids, then it gets the commendation, and is as eyes within the locks.

The iecond thing commended is her hair, having a twofold commendation alfo. The hair is no integral or effential part oi the body (to fay fo) yet in all ages a great part of mens decoring hath ever been placed in it: It is the mod confpicuous thing of the body, being higheft and moft difcernable, efpecially in the way it ufed to be drefted -, and this confpicuoufoefs of it, by the commendation, feems mainly to be aimed at. By hair we underftand the ornament of a chriftian, godly, and fober walk, having the right principles of favmg grace within, and the fruits thereof in a well ordered converfation, and fuitable profeftion appearing without in the practice. We take it fb, not only becaufe it is a main piece of a Chriftian's or believer's beauty, but alio for thefe reafons, 1. Becaufe as hair fets out and adorns the natural'body, tho' it be no fubftantial part thereof-, fo a well ordered converfation commends grace within, and makes it lovely. 2. Becaufe as hair is upmoft and moft confpicuous, and therefore feen when the natural body is hid (therefore it was to women a cover, 1 Cor. 11. 5.) fo a fuitable practical profeftion is (as it were) the cover of holinefs, through which : t fhines, and by which it is confpicuous, which otherwife would not be difcernable. 3. And efpecially, becaufe in fcripture this adorning with good works, and with a meek and quiet fpirit, is put in the place of decking of the hair, and other external de-corements, 1 Ti'w. 2, 9, io. and as that wherein Chriftians beauty fiould'fhine before^ nun, Matth. 5. 17. and which fliould be to a believer, as decking of the hau- is to thefe who take pains to adorn the body. For fure thefe do make them beautiful before God and men, more than hair and its decorements can make any perfon in the world appear beautiful to the men thereof, 1 Tim.. 2. 9i 10. whofe adorning (faith the Apoftle> fpeaking of believing women) let it not be in coftly apsar embroidered hair, &c. but (what then ihould be in the place

there«

thereof? ) fhamefaftnefs, fobriety, and good works : So, i Pet. 3. 3, ^ 5. VHw/* adorning let it not be the flatting of the hair, but, in the place thereof let it be a meek and quiet [fir it, which in the fight of God is of great price. And this is al-fo mentioned by the Apoftle, as that which is exceedingly engaging to the husband, for which Sarah there is commended. Next, the commendation of her hair, in both its parts, will confirm this, Firfi, It is like a flock of goats : Goats are ftately and comely in going, and a flock of them mull be very^ftate-ly, as they were efpecially in thefe parts, Prov. 30. 31. And fo this ornament of a good converfation is an amiable, gaining and alluring thing ^ by it, faith Peter, the husband's affe&icn may be won (and that both to Chrifl and to his wife in the Lord) more than by any outward decoring ; and this puts them to glorify God, when it ihines before them, Matth. 5. 16. idly, It is commended from this, that it is like a flock gearing from mount Gilead :|This was a fruitful place, and it is like the goats that fed thereon were more excellent than others in their beauty -, and, being feen afar, and difcernable ere men came near them, were pleafant and {lately to beholders : And fo good works mowing forth themfelves in a well-ordered converfation, do alio as from a mountain appear to others, and fets believers up as lights jhining a dark place Philip. 1. 15. andalfo makes them lovely and defirable in the conferences of on-lookers and beholders. Obferve then, 1. That practice mould wait upon knowledge \ for it is the end thereof^ and without it all mens knowledge is void and vain. 2. Grace and holinefs appearing in a Chriflian's practice, will mine, and be in fome meafure very difcernable. 3. This is a thing that makes the believer's converfation very beautiful and lovely. 4. It is not enough that believers be tender and confcientious in fecret before God ; but there ought to be a fhining, even in their outward converfation before men. 5. This doth exceedingly adorn a believer's walk, and make it (lately Jo beholders, when the fruits of holinefs vifibly appear in his converfation.

Verfc 2. Thy teeth are like a floe\ of Jheep, that are even Jhom, which came up from the wajhing : whereof every one bear twins, and none is barren among them.

The third particular commended, is, verfe 2. and it is her teeth, which have a fourfold commendation given them. The teeth, properly taken, are ufeful for furthering the nourishment of the body, they being the inflruments that fit meat for digeftion -, and what comelinefs is in them, is not every way obvious : they are not feen or difcerned in their proportionablenefs or diipro-portionablenefs, but by the motion of the lips, otherwife they are hid by them, idly, Again in fcripture they are ufed to evidence and fxgnifie thefe

three

three things, 1. They are ufed to fignifie the nature and difpofition of a per-Ton, as good or evil : Hence evil men are faid to have Lions teeth 9 and that then teeth are as J pears, Pfal. 57. 4. and that beaft, Dan. p. 5, 7. is faid to have three ribs in his teeth, pointing out its cruel difpofition. 2. They evidence good or ill food that the perfon feeds on. 3. A healthful or unhealth-ful complexion, which depends much on the former : Hence Judah's good portion and healthfulnefs is fet out by this, Gen. 49. 12. His teeth Jhali be white with m Ik. According to the fir ft, by teeth in the new man may be un-derftood two things, Firfl, Faith, believing being often compared to eating, becaufe it furthers the foul's nourilhment, and is the mean by which the foul lives on its fpiritual food* This faith, i.That the inner man muft have food, as the natural body hath, for its fuflaining. 2. That the believer actually eats, and makes ufe of that food -, he hath teeth for that end, and mould not only look on Chrift, but feed on him. Secondly, Meditation alfo may be here underftood, that ferving much to the feeding and filling of the foul, as Pfal. 63.6, 7. Myfoulfloall be filled as with marrow and fatnefs ; How ? While I meditate on thee on my bed, and think of thee tn the night-watches. Meditation is as it were the foul's ruminating and chewing its aide, feeding upon, and di~ getting what is underftood and eaten, as the clean beafts did •, which may be one reafon why her teeth are, in the firfl part of their commendation, compared to a flock ofjheep, which were among the number of clean beafts by reafon of this property : Meditation is exceedingly ufeful for a believer's life -, and they who are Grangers to it, are not like Chrift's iheep.

Again, as the teeth evidence firfl the nature and inward difpofition, fb we conceive they are alfb made ufe of here (as the commendation alfo clears) to fliew, 1. The zealous nature which is, and ought to be in believers ; they have teeth, and ought not alway to be fbft, when the L.ord's honour is concerned. Zeal, tho' it bite not, and devour not, yet it is not fenflefs, but ea-fily touched with the feeling of that which reflects upon the glory of God. 2. The fimilitude here is to fhew what a meek and quiet fpirit believers have z they have not fuch teeth as lions or tygers,but fuch as fheep have ; nor tusks like dogs and ravenous beafls, but even fhorn, fhewing moderation and equi-tablenefs in their way, being firfl pure, then peaceable, gentle, &c. J ernes 3. 17. This will agree well to teeth, as they appear by opening the lips •, for, the new nature within is expreffed and doth appear in words, which afterward are fpoken of under the fimilitude of lips. Now, this chriftian moderation, which keeps the right midft, is a notable piece of fpiritual beauty, as is clear from the fecond piece of the commendation ; for it is as a flock of flieep even fhorn^ and not unequally and unhandfomly clipped : So true zeal will not upon by-refpecl: or interefi be high or low, up or down, but keeps a juft equality in

its

its way; and this fpeaks out a well conflituted frame, that is, neither too foft, nor too fharp, in biting and devouring one another (as is fkid, Ga.. 5. 15.) which carnal zeal lets the teeth a work to do.

Secondly, This fimilitude doth evidence and fignify a good fubjecl they feed on, to wit, Chrift and his promifes} and a good fubject. they meditate on, the fame Chrifi, and what is moft precious in him : Hence, in the third part of the commendation, they are likened to jheep coming up from the wafting y white and clean : Neither mixture of humane inventions, nor of carnal paffions or worldly delights, gets place and entertainment with them } their zeal is pure their ends are fingle, their affe&ions are chaft and clean, being purged from all filtbinefs offleft and fpint, and they appear fo.

'Thirdly, Not only their healthfulnefs is hereby evidenced, but further alfo their fruitfulnefs y whereupon their inward meeknefs and zeal, moderated by pure and peaceable wifdom, have great influence •, as is clear by the fourth part of their commendation, every one of thefe fieep bear twins, and none is bar' ren amongsl them : The fcope whereof is to fhew their abundant fruitfulnefs 7 thus their fweet nature is a pleafant poffeffion, like a flock of fheep that in-riches their owner, they are fo fruitful and profitable. Obf 1. Feeding on Chrift is ever fruitful to the foul that makes him its food j whereas other meats profit not them that are occupied therein, Heb. 13, 9. 2. Zeal, moderated with meeknefs, hath alfo a deal of fruits waiting on it, Jam. 3. 17. but bitter zeal (as it is there in the Original) orftrife, hath confufion 7 and every evil work following on it, Ibid. ver. 14, 15, \6. It is much to be zealous alway in a good thing, and no little piece of a fpiritual commendation, to keep the right midft with our zeal.

Verfe y Tly lips are like a tbreed offcarlet, 0$ thy fpeech is comely : thy temples are like a piece of a pomegranate within thy locks*

In this 3d verfe we have the fourth and fifth particulars that are commended in the Bride. The fourth thing commended is her lips: The commendation given them is, that they are like a threed of fcarlet, that is, neat and lovely, and of an excellent colour, as fcarlet, which, being of the richefl dye, was made ufe of under the law to represent the blood of Chrift, as Heb. 9. 19. Next, this is amplified, as we conceive, in the following exprefhon (and- thy fpeech is comely) which is added for the explication of the former, and therefore is joined thereto with a copulative (and) which is added to none of the other parts here commended 7 and it may be here added, to fhew, 1/, A way of opening the other expreffion *, for, fpeech is expreifed by lips, becaufe they are the organs (to fay fo) whereby it is formed and uttered. And,

Zdly,

idly, To fhew, that under lips comes in both our words to God in prayer and praife, and alfo our words to others, whatever is fpoken or comes out of the lips, as often thephrafe is ufed for both. Alfo it mews, that in a fpecial way he takes notice of believers fpeech, when it is favoury, as a main part of their fpiritual beauty, which makes them lovely.

The commendation of her lips and fpeech is twofold, Firfi, More general* it is like a threed of fcarlet. idly. That is expounded by another expreffion more clear and particular, namely this, that her fpeech is comely. The meaning of both which may be comprehended under thefe four, 1. That her fpeech is profitable for its matter, as a fcarlet threed is precious and ufeful: The fubjetl: of a believer's difcourfe is not common, but^^W to the ufe of edifying, Eph. 4. 29. 2. It is pleafant and delightfbm for its manner, like a Aveet, comely and pleafant voice, oppofite to fome kind of voices that are harih and unpleafant : It is by prudence and love fweetned and made favoury, and therefore is faid in Icripture to befeafoned with fait, Col. 4. 6. and to minifier grace to the hearers, Eph. 4. 29. and it is called a giving of thanks, Eph. 5. 4. 3. It is articulate and diftincl:, therefore called fpeech, and not a found, having honeft ingenuity in it, fpeaking as they think in their heart, Pfal. 15. 2. and oppofite to lying, diffembling, &c. whereby one fpeaks to vail or hide his mind from another. 4. Hereby is alio fignified, that they hazard not even the bed of their prayers on their own bottom and worth •-, but their work is to have them all dyed in the blood of the Lamb, and to put them up in his Name, Heb. 13. 15. they are all offered up by him. Now thefe are fpecial qualifications, commendations and characters of a believer-, ihewing, (1.) That a believer, as a believer, is not dumb, but hath renewed lips, whereby he can fpeak to God in praife for his honour, in prayers for his own good, and alfo to others for their edification : A believer that can fpeak nothing to a goodpurpofe, or if he can, doth it not, is not like Chrift's Bride •, much lefs thefe whofe difcourfes tend quite another way. (2.) That words are in an efpecial way taken notice of by Chrift, and are fpecial evidences of the frame of the heart, according to which we may expecl: commendation or reproof from Chrift ; for by our words wejhail be jufiified or condemned, Matth. 12 « 37- (30 That there is nothing more commendable in itfelf, beautiful in a believer, or acceptable to Chrift, than the well ordering of the words: He who can rule the tongue, is a perfett man, Jam. 3. 2. (4.) That believers prayers are all dyed in Chrift's blood, and put up in his Name : And we conceive prayer, or the believer's fpeech to God, is efpecially here underftood ; partly, becaufe prayer gets this fame commendation to be fweet and comely, Chap. 2. 14. and partly, becaufe mutual communication in words among believer's, is expreffed afterward more clearly, verfe. 11. though it is not to be excluded here. X The

The fifth part of her commendation (or the fifth character or property of the Bride) is in thefe words, Thy temples are like a piece rf a pomegranate within thy locks. The temples are that part of the face, that are betwixt the ears and the eyes } and fometimes the fignification is fo large, as they take in the cheeks \ they are a fpedal part, wherein* the beauty of the face confifh, and are the proper feat of fhamefaftnefs and modefly, wherein blufhing appears. The commendation is twofold, 1. They are like ^2 piece of a pomegranate: They who write of it fay, it is a fruit, which when broken (as here the mentioning of a piece thereof fignifies) is pleafant with red and white fpots, not unlike blufhing in a pleafant face. The fecond commendaton is, that thefe temples are within her locks, of the colour of a pomegranate, but not difcernable fully (as the eyes alfo were, verfe 1.) yet fomething.obfervable ; As fometimes modefly will make blufhing, and again willfeek to cover it, when hardly will it be gotten done. Here we take tendernefs, fhamefaftnefs, modefly in fpiritual things, and blufhing before God, to be underftood : Chrift's Bride hath a tendernefs that is foon affe&ed with wrongs done to him, fiie eafily re-fents them :, and this is oppofite to affrontednefs and a whore's fore-head which cannot be afhamed, than which nothing is more difpleafing to Chrift* and unbecoming to his Bride. Here the teniples are not hard, fas the brovv that is ofbrafs) but like a piece of a pomegranate, oppofite to it j here it is not ftretched out impudently, but covered within the locks, and not ihamelefs and affronted that cannot blufh, but coloured (to fay fo) with fhamefaftnefs and blufhing, which though they feek to hide, yet it appears in them. And this application being fafe in it felf, and agreeable to the fcope (which fhews what Chrift is delighted with in her) and this being amain piece of her beauty, and alio fuitable to the commendation, there is no hazard to fix on it • for, without this fhe would not be fo lovely, Now we may eafily conceive that this tendernefs, modefly or blufhing, is not any natural indowment, which appears in the carriage of man to man *, but it is a faving grace, which efpecially is to be found in believers carriage before Chrift, as- being their Lord and Husband: and it evidenceth it felf in believers, in thefe, or the like Heps, i. In their being foon challenged for any thing that looks like fin. 2. In their being affe&ed eafily with challenges, and with the infirmities that are in them. 3. In their thinking fhame of them, as of things that are disgraceful. 4. In their not being tenacious of them or of their "own will, nor difputing with Chrift in any thing, but paffing eafily from their compearance, as it were, and thinking fhame to be taken hi any fin, or to be found in mif-takes with him. 5. In being (paring to fpeak of any thing that tends to commend themfelves, or in feeking their own glory. Thefe are commendable things in a believer, and makes him look like the piece of a pomegranate

fpo-ted

fpotted with red and white : And it fhews the refult of a believer's looking on their own way, when they take it up, and fee that wrong, and this right, and even that which is-right, wrong in fo many things, and fo many ways •, whereupon as there is ever fome fincerity, fo there is ever fome fhame, and holy blufhing *, and this is conftant, and (as it were) native to them, ftill to biufh when they look upon themfelves.

idly, This commendation, that her temples are within her locks, imports, that Chrift's Bride blnflies when none fees, and for that which no other fees: And alfo, that fhe feeks not to publifh her exercifes, but modeftly covers them *, yet the evidences of all thefe in a tender walk appear and are comely. Obf 1. Shamefafmefs or fbbriety becomes a believer or Chrift's Bride exceeding well, 2 Tim. 2. 9. 2. Inward heart-blufliing, when we look upon our felves before God, is the beft trial of true tendernefs. 3. A believer will have many ihamefiil representations of himfelfi aud will think much lhame of what he fees, which the world will never be acquainted with. 4. This grace of felf-loathing and holy blufhing is much taken notice of by Ghrift, and molt efpecially recorded by him, however it be much hid from others.

Verfe 4. T7y/ neck^ is like the tower of David budded for an ar-mory, whereon there hang a thoufand bucklers^ all flndds of mighty men.

The fixth thing commended in the Bride, is her neck : The necft, being comely and ftraight, adds much to the beauty of a perfon, and is placed by nature, as a more eminent and efTential part of the body than the eye*, legs, lips, &c. or any other part here mentioned , for it is that whereby the head and body are joined together. The commendation thereof is, that it is like the tower of David : What particular place this hath reference unto, it is hard to fay j poftibly it is that mentioned, Neh. 3. 16, 19, 25. called the tower of the mighty, or the armory : It is like, that fome ftrong hold built by David, eminent for beauty and ftrength, is hereby fignified, which might have been imployed for keeping of arms, for times of danger ; as the words following feem to bear.

2dly y This tower is more particularly explicate^ 1. From the end and ufe for which it was intended ; It was built for an armory, that men might be furniflied with arms in time of need. 2. The ftore of arms there laid up, is here fet down, whereupon hang a thoufand bucklers, all file Ids of mighty men } that is, It is furniflied efpecially with defenfive arms (the believer's wa*?being moft defenfive) asfhields*, but with abundance of thefe, for number a thoufand 5 and fo for quality excellent, and fuch as mighty men make ufe of.

X 2 U

If we confider the neck here, in refpeft of its ufe, it holds forth the vigorous exercife of the grace of faith •, for it is that by which a believer is united to Chrift the head : It is that which ftrengthens them, and is their armory furniihing them with fhields, becaufe it provides them out of Chrift's fulnefs which is contained in the promifo ', which promifes, or rather Chrift in them,beingmade ufe of by faith,arefor a believer's fecurity againft challenges, tentations, difcouragements, &c. as fo many excellent fhields : Therefore JEph. 6. 16. it is called the fhield of faith , and for their fafety it is commended above all the reft of the fpiritual armour : And this being the believer's great defence, and especially tending to their commendation when it is in lively exercife, this fimilitude cannot be fo well applied to any other thing.

Obf 1. Faith in exercife is a notable defence to a believer, aginftall af-faults and temptations \ there is no fuch fhield as faith is : every promife, and every attribute in God, is as a fhield to thefethat exercife this grace of faith thereupon. 2. Faith, exercifed on thefe, is exceedingly well pleafing to Jefus Chrift. 3. That all believers have their arms out o/one armory *, there is but one ftore-houfe for them all, to wit, faith acting on Chrift's fulneis. 4. Faith will never want a buckler, there is a thoufand laid up in a magazine for the believer's ufe. 5. He is the moft mighty and valiant man, who is moft in the exercife and ufe-making of faith. 6*. Faith is the grace that makes a man valiant and vi&orious, as all the cloud ofwitmJfes r Heb. 11. proves.

Again, if we confider the neck, as it is commended here, as being like a tower for uprightnefs and ftraightnefs •, it fignifies a quiet, ferene mind, and a confident boldnefs in doing and fuffering *, in which fenfe, it is oppofite to hanging of the head, which fpeaks difcouragement : And as a ftretched out neck, in a carnal fenfe, I fa. 3. 16. fignifies haughtinefs and pride \ fo here, in a holy and fpiritual fenfe, it implies cheermlnef) of heart, and confident holy boldnefs,which proceeds from the Spirit of adoption-, and this waits upon, and follows after the exercife of faith, being fixed and flayed upon the Lord and his word againft all events, Pfal. 112. 6V Bold in duties, and valorous in fufferings, and in undergoing any difficulties. So then this is no fmall commendation which Chrift gives his Bride, and it is well confiftent with that holy bluflung, fhamefaftnefs and fobriety, for which fhe was commended in the former verfe*

Vcrfc 5. Thy breafts are like two young roes that are twins y which feed among the lilies.

The feventh and laft part that is commended in the Bride, is here two brPtt/ls or paps. For clearing of this fimilitude* we are to confider, U That the

breafts

breads in nature are a part of the comelinefs of the body, Ez,eh\6."]. 2. They are ufeful to give fuck and food to others. 3. They ilgnifie warmnefs of affection, and lovingnefs, as Prov. 5. 19. Let her breafts always fatisfie thee ; and chap. 1. 13. the Bride expreifmg her affeclion to Chrift, faith, he jhail ly all night between my breafis ; and fo the wife of the bofom is the chaft and beloved fpoufe: And thus Chrift is called the Son of God's love, or of his bo* fern. For this caufe, we conceive, thefe things are here underftood, firft 9 A heliever's fitnefs to edify others, and that believers are in a condition fuitable to a married wife or mother, that brings forth children, and hath breafts to nurfe them : And fo to have no breafts , chap, 8. 8. is oppofed to this •, a believer is, as it were, a nurfe with breafts, fitted to edifie others. 2dly>Thzt believers being in cafe to be ufeful to others for their edification, is a fpecial ornament to their profeffton. And the third thing that is here underftood, is believers warmlinefs and kindlinefs to Chrift, and thefe that are his, taking him and them (as it were) in their bofom •, the believer hath warm affections to receive them into. And two breafts are mentioned, to mew there is no defect as to the extent, but both her breafts are in good cafe, and always ready in love to communicate their furniture, for others edification.

The commendation is in two fteps, each whereof is qualified for the further inlarging of the commendation. The firfi is, They are like two roes, that are lovely and kindly, Vrov % 5. 17. (often mentioned before) and like ytung roes, becaufe thefe are moft lovely, and fuit beft to be a fimilitude to let forth the comelinefs of that part of the body: They are like young roes, not too big *, for, when breafts are too big, it is a deformity : And fo, when private edification exceeds its true bounds, it is not approvable or lovely. And thefe roes, to which her breafts are compared, are twins: Which fhews an equality and proportionablenefs in their love to God and to others, giving each of thefe their own place, and keeping their love to creatures in the right fubordinati-©n} and alfo their communicating their love to others, in admonitions and rebukes, &c* equally, keeping a proportionablenefs in all.

The fecond part of the commendation is, They feed among the lilies : As roes would not maintain their pleafantnefs long, if they aid not feed^ yea, if the. pafture were not good \ fo thefe muft needs be pleafant and ufeful^ becaufe they feed, and that not in a wildernefs, but amongft the lilies. Which fhews, that believers, in fitting and fiirniftiing themfelves, that they may be forthcoming for others edification, do not neglect their own advantage and edification, but feed on good pafture, whereby they are yet more fitted for being nfefrrl to others.

By feeding, in this Song^ is underftood, Firfi, To be prefent in fuch a place, as cha%. 2. 16. Secondly ,To make ufe of that which is food for the entertaining

of

of life. Thirdly, To delight in a thing for fatisfying of the affe&ions. Next, By the Bride's breafls (being like roes that feed imopgsi the lilies) three things may be underftood. ift, As this expreilion refpe&s Chrifl's feeding (fo to fpeak) for he is faid to feed amongst /be lilies 7 chap. 2. 16. and fo it fays,That the believer loves to feed inChrifTs company, and where he is. And, 2.That this makes believers breafls run to others, when they are much with him and irihis company. %dly As it refpe&s believers, who are called lilies, chap. 2. 16. and 6. 2. And fo it fays, 1. That all believers have one pafiure : they feed together as a flock doth. 2. That one believer loves and delights in the company of another 7 they are the excellent and the lilies of the earth, their delight is with them. And, 3. That this helps a believer's growth, and fits him to be ufeful for others edification, and to improve well the fpiritual fellowship of other believers. $dly, As it refpe&s Chrift himfelf, who is called a lilie, chap. 2. 1. and his lips are laid to be like lilies dropping, &c. chap. 5. 13. Whereby is holden out his word, promifes, ordinances, &c. And fo it fays, 1. That Chrifl and his word is the great and main food upon which believers feed, that is their proper pafture ; to be much drinking-in the fmcere milk of the word is their meat and drink. 2. That much acquaintance with Chrift in the word, enables one for being very ufeful to others. In fum, it fay$, (1.) That a believer is no bare novice, but hath breafts that yields milk and nourifhment to others. (2.) That a believer hath a good pafture to feed on. (3.) That believers breafls run to others, according as they feed themfelves : If they hunger themfelves, others will not be edified by them-, if they feed on wind and empty notions themfelves, it will be no healthful food that others will receive from them. (4.) That it is a pleafant thing and acceptable to Chrift, when a believer fb communicates what he hath received to others, as he is ftill feeding on Chrift himfelf, and not living on the flock he hath already received.

Verfe 6. Until the day breaks and the fiadows flee away, I will

get me to the mountain ofmynhe, and to the hill of frankincenfe.

The words in this fixth verfe exprefs the fecond way, how Chrift eviden-ceth his refpeel: to his Bride •, he is fo afTe&ed with her beauty, that he tells her, he cannot but haunt her company, and anfwer her prayers : For, comparing this verfe with, verfe 17. chap. 2. we find it a clear anfwer of her petition me puts up there. The words contain, 1. A promife. 2. A term fet to the performance of it, fhewing the continuance of his performance. The promife is, I will get me to the mountain of myrrhe, and to the hill of frank-jneenfe : By this, in general, is underftood no withdrawing of Chrift's, or

ftiUt-

fLutting of himfelf up in heaven from her ■ j for, that will not agree to the icope, "which is to fhew how he loves her, and cpmforpflier} nor will :hnt be an' anfv/er of her prayer, but the contrary : It mull then hold forth forae comibrta le act of Chrift' ^evidencing hisrefpett to her, for her confolation j which we concept ^o be a promife of his pretence w T ith her to the end of the world. Ey m u >ain is Often underftood the Church (as Ifa. 2. 1. and Mk. 4. 1.) .ail. d fo for her endurance and {lability j for typifying of which, the tempk- wa buiit on mount Mori ah* And it is called a m untatn ofmyrhc, And bill of fr*vk:nctofa to difference this one mountain (which is in the lingular) from the mountains or excellencies in the world,after-mentioned, verfe 8. which are many : It is a fweet mountain, not of leopards^ but of myrrbe and fankincenfe • thefe w T ere fpices much ufed in the ceremonial ferviceSjEW^o. 23,24. and fignffied the precioufnefs and favourinefs of the graces of God's people, and of their prayers, PJal. 141. 2. Let my prayer be fet forth before thee as incenfe^. &c. Here then is underftood that place of the world (namely the Church) where the graces of God's people flow, and their prayers (as acceptable facrifices) are put up to him •," and fo it anfwers the fcope, and is oppofed to the mountains of the world, mentioned in the eighth verfe. The Church is called the mountain of myrrhe, and hill of feankinccnfej 1. Be-caufe it is the place where the graces fignified by thefe, are to be found : It is only in believers they do abound. 2. Becaufe there they abound in prayers and praifes, which afcend before him, as incenfe from an high place. 3. Becaufe he accepts fo kindly of their duties, that they are p^eafant to him, and he delights to reft amongft them, beyond all other places, as being a mountain of myrrbe : In which refpett, the houfe of God is called the houfe of prayer, becaufe of the exercife of that duty frequently performed there.

The fecond thing is the term he fets to the performance of this promife, in thefe words, Until the day break 7 and the jhadows flee away ; I will get me (faith he ) to the muntain of myrrbe , till that day : The fenfe is, AmongH all places of the world, the Church is the place in which I willchoofe to refide y ,nd with believers abounding in the exert it? cf grace and prayer } they fia 11 not want my prefence, for there will I abide, urrtil the cverlaflhg day of immediate fellow flip with them break up : And fo this makes for the Bride's comfort-, "thou mayfi\ my fpoufe, (faith he) expect my company , and the acceptation of thy prayers (which are as incenfe to me) until that day come 0 as thou defirefl. Where we may fee, (befide what was fpoken upon trns expreffion, chap. 2. 17O I. That Chrift conforms his anfwers to our fuits,and makes the one as extenfive as the other; the term fhe propofed, is that he accepts of. 2. His hearing of one prayer, gives ground to his people to expect that he will hear all their prayers j and fo he is called the Hearer of prayer indefinitely,?/^. 65. 2. And

this

\6o An Expofition Chap. 4.

this is the reafon why he fays not, he will turn to her •, (which would look to that one prayer, chap. 2. 17.) but he faith, he vi'\\\ get him to the hill of frank-incenfe, which looks to all her prayers 7 and fo his anfwer is more extenfive than the particular fought : Which fhews, 3. That as Chrift will not mince his anfwers to believers, and make them lefs than their prayers, fo he will often inlarge them, and make them more extenfive than their prayers.

Next, from this, That he gives believers fuch a name as the hill ofjr.ink-incenfe, which is in a fpecial way with refpeft to their prayers, Obf. 1. That believers ought to be very frequent in prayer, like an hill that abounds in in-cenfe. 2. That Chrift's prefence is ever to be found, where thefe fpiritual facrifices of prayers and praifes abound : for, wherever he hath an altar built to himfelf^ and records his Name, there he will come and blefs his people, Exod. 20. 24.

Again, That he fets down this by way of promife, it gives us ground to obferve, 1. That even our fenfe of Chrift's prefence, is in and by a promife ; and it is the promife thereof that fhould comfort and fatisfy the believer, even when fenfe is removed, and is not for the time enjoyed, as Jo. 14. 21, 23. 2. Chrift limits himfelf to no other term-day, for continuing of the fulfilling and performing of his promifes, than that very time when believers fhall be entred into the poiTeilion of what is promifed } for, / will grant thy defrrt (faith he) until the day break, &c. that is, until the great day come, I will keep this courfe with believers. 3. Chrift's promife of coming, and his making that fure, is one of the greateft evidences of love which he can be flow on his people. 4. There is no fociety or place (to fpeak fo) but the Church, nor any perfbn in the Church, but fuch as abound in fpiritual facrifices, who have a promife of Chrift's prefence. 5. Chrift would have the thoughts of eternal life, and of immediate enjoying of himfelf^ entertained in his Bride, and would have her confirmed in the faith of it \ and therefore is there here a particular repetition of the term w r hich had been mentioned, chap. 2. 17. 6. He would by this repetition alfo exprefs, that (fome way) he longs for that day of the confummation of the marriage, as well as fhe doth, and that he would gladly have all fhadows gone betwixt him and her ^ which ferves much to confirm her in the faith of it, and comfort her till it come.

Verfc 7. Thou art all fair , my loVe^ there is ?io fpot in thee.

This verfe contains the laft piece of the commendation which Chrift gives to his Bride, and it is the fcope of all ; whereby, having fpoken of fome particular parts, he now fums up all in a general, 1. Positively expreft, Thou an all fair*, my love. Then 2. Negatively* There is no fpct in thee. The reafon

why,

why, thus in a general, he clofes up her commendation, is to fhevv that his forbearing the enumeration of the reft of her parts, is not becaufe of any de-fe£t that was in her, or that his touching of fome particulars was to commend thefe parts only ; but to fhew this, in general, that all of her parts, as well not named as named, were lovely. This universal commendation is not: to be underftood in a popifh fenfe, as if fhe had had no fin ; for, that will not agree with other exprefs fcriptures, nor .with this Song, where fhe records her own faults, as chap. \.6. and 3. 1. and 5. 2, 3. And alio this commendation agrees to all believers, who yet are acknowledged by themfelves not to be perfect. Neither is it to be taken in an Antinomian fenfe, as if their fins and failings were not fins to them,and did not pollute them \ for, 1. That is not confiftent with the nature of fin L , Nor, 2. With the Bride's regrates and confeffions in this Song \ Nor, 3. With the prefent fcope, which is to fhew the Bride's beauty. And he doth thus highly commend her beauty, not becaufe her fins were not fins in her, as they were in others, but becaufe.her graces were more lovely, which were not to be found in others : Hence the particular parts of the new creature, or inherent holinefs, are infifted on for proof of this. Further, this commendation did agree to believers before Chrifl came in the flefh : And this love-affertion, thou art all fair, holds true of the Bride, 'in thefe four refpe&s, (1.) In refpeft of juftification and abfoluti-on fhe is clean, tho' needing warning in other refpe&s, Jo. 13. Te are clean. by the word that I have fpoken, yet they needed to have their feet wafhen. Thus a believer is in a juftified fiate, and legally clean and fair, fo as there is no fin imputed to him, or to be found in him, to condemn him, becaufe the Lord hath pardoned them, Jer. 50. 20. (2.) It is true in refpeel of falsification and inherent holinefs, they are all fair, that is, they are wholly renewed, there is no part but it is beautiful in refpeel: of God's grace (tho' in degree it be not perfect.) Thus, where grace is true, it is extended through the whole man,and makes an univerfel change. (3.) It is true in refpeel: ofChrift's acceptation $ and fo, where there is fincerity in the manner, he overlooks and paffeth by many fpots : thus thou art all fair, that is, In my account thou art fo *, 7* reckon not thy fpots, but efteem of thee at if thou had no fpot, Chrifl is no fevere interpreter of his people attions *, and where there is honefty, and no fpots inconfiftent with the fiate of children, Deut.%2. 2. he will reckon of them as if there were none at all. (4-.) It is true of Chrift's Bride, that fhe is all fair, in refpeel: ofChrift's defign \ he will make her at laft without fpot or wrinkle, or any fuch thing, Eph. 5*25, &c. And becaufe of the certainty of it, it is applied to her now, as being already entred in the poffefiion thereof in her Head, in whom fhe is fet in heavenly-places. Hence we may fee, 1. The honefl bejiever, ere all be done, will be made fully fair and without fpot.

Y 2. Chrifl

2. Chrift often expounds an honeft believer, from his own heart-purpofe and defign-, in which refpeft they get many titles, otherwife unfuitable to their prefent condition , and believers themfelves may fomeway reckon fo alfo. If all were put together, it were a great matter for a believer to conceive and apprehend thefe words as ipoken to him in particular from Chrift's month, Th< u, even thou art fair 3 And without this, they will want their luftre r for certainly Chrift fpeaks fo upon the, matter to fome, and he allows that they mould believe that he fpeaks lb unto them.

Verfe 8. Come with me from Lebanon (my Spoufe) with mt 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 8th verfe, to verfe i6\ follows a fecond way how the Bridegroom manifefls his love to his Bride, in other three fleps, 1. He gives her a kind invitation and call, verfe 8. 2. He iheweth her how he was taken with her love, and in a manner could not want the injoyment thereof, ver. 9,10.

3. Upon this occafion, he proceeds to a new commendation of her. And all: of thefe are wonderful, being confidered as fpoken by him.

The invitation in this 8th verfe , befide the title he gives her (which we take in as a motive) hath three parts \ t. The Hate wherein the Bride was, is fet down*, and this is contained in the term from which flie is called. 2.The duty laid on, included in the term to which flie is called* 3. The motives prefling and perfwading her to give obedience thereto.

Fir ft y The term from which {he is called, gets diverfe 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 hill often mentioned in feripture, excellent for beauty, and therefore Chrift's countenance is compared (ch^ 5.5.) to it; Mofes defired to fee the goodly Lebanon, Deut. 3» 25. It was profitable for cedar-wood, and fweet in fin ell by the flowers that grew on it, verfe. 11. and Hof 14. 6\ It was on the north-fide of Can aw ^ aftately place, If*. 35. 1. Therefore Solomon built his dwelling for pleafure there in the forreft of Lebanon? as fome conceive; tho' others think it was built at Jerufalem, and gets the name of the forrefl of Lebanon, for theplea-fantnefs thereof. As for Amana, we read not of it, except it be that which as mentioned, 2 Kings $ 12* called Aba?M, but on the margent Amana :, it is like, that river there fpoken of^ flowed from it > which being plea&nt and ftately?, is preferred by NAaman to Jordan,, in which- the prophet appointed

him

him to wafli. Next, Shtmr and Herman were two hills (or two tops of one hill) mentioned, Deut. 3.9. beyond Jordan, pleafant and fertile, and from which they might fee the land of Canaan before they croiTed Jordan f, and which were conquered from Og king of Bajhan. The tops alfo of thefe are mentioned, to ihew their height, and flie is here fuppofed to be on the top of them. Laflly, It is added, from the lions dens, from the mountains ofleo-pards, not defigning any new place, but ihewiiig that lions and leopards often ufed upon hills, and it is like upon thefe, notwithstanding all their beauty : Therefore, mountains ure called mountains of prey, Pfal. 76. 4. becaule wild beafts, that ufed to make prey, often lurked in them. There is fomewhat, Hah. 2. 17. that confirms this, where* the violence of Lebanon, and the fpoil of beafts, is mentioned, fuppofmg that there, beafts ufed violently to fpoil.

By thefe mountains, here, we conceive, are underftood the moft excellent, eminent and choice fatisfaftions that are to be found amorigft the creatures, wherein the men of the world delight, who are often compared to ravenous beafts : And thereafon is, it is Something that is conceived to be excellent, that is here implied by the defcription, yet fuch as hath no true excellency in it -, therefore the Bride is called from it, and commanded to look over it, even at its height, and to leave it to the men of the world, whofe portion properly thefe heights and excellencies are, for they have not another to enjoy or look after. By lions and leopards, we understand covetous, worldly men, who purfue the world to the deftruttion of themfelves and others •, fo they are often called in fcripture, as Pfal. 57. 4, &c. 1. For their devouring, in-fatiable nature, that can never have enough, but ufi always to prey on 0-thers. 2. For their unreafonable, brutifh nature, being in their way like bruit-beafts, rather than men, PfaU 49. «/r. 3. For their malicious nature, that are always hurting the godly that are amongft them. Again, thefe heights and excellencies of the world, are called the dens and mountains of thefe beafts, 1. Becaufe often ungodly men have the greateft fliare ofthofe, and have no more to claim unto ; their portion is in this life, Pfal. 17. penult, 2. Becaufe they reft in them, and feek after no more, as lions do in their den *. Thefe mountains then are the excellencies of the creatures, for the enjoyment of which men often ufe great violence ; therefore they are called, Pfal. 76. 5. mountains of prey, as having fuch beafts, as cruel men lurking in them, above which God ( who is the portion of his people) is there faid to be far more excellent; and thus thefe mountains here are oppofed to the mountain ofmyrhe, verfe 6. where Chrift hath his refidence. Next, the Church (whofe ftate and cafe is fuppofed to be the fame naturally with the men of the world) is called from this her natural ftate, and from the remainders of fnch a frame, in two words, 1, Come, quite it, faith he, and come with me*,

Y 2 which

which is the fame with that command, chap. 2. 10. Rife up and come away, implying the exercifing of faith in him, and the delighting ofherfelf in communion with him (as the fpoufe fhould do with her husband ) and a withdrawing from thefe created concernments, wherein men of the world fought their happinefs. The fecond word is, look from the top of thefe; which word fets out faith alfo, fo Ifa. 45. 19. Look unto me, &c. And looking from thefe, fignifieth her elevating and lifting of her affections higher than the higheft excellencies of the earth, even towards heaven and the enjoyment of Chrift, Col, 3. 1,2. and fo it faith, fhe is not to look to what is prefent, but to what is not feen, .and coming, which is by faith only to be difcerned and apprehended : And this is to be done, by looking over the tops of the higheft of created excellencies. Now, this word, being added to the former, doth fhew, tnat when they cannot come y they are to look ^ and that their looks are not to be fixed on created things, as their ob>etts, but muft afcend higher, as the Israelites from thefe mountains, Herman and S'/oemr^ beheld Canaan, with* defire to be there.

Obferv. i. The world hath its own taking excellencies, its heights and mountains, whereby it looks very pleafant to many. 2. The moft beautiful created excellency hath a palpable defeft in it 5 the molt pleafant hill hath a wild lion lodging in it, that marrs all the fatisfa&ion that can be found there to a believer *, and God hath wifely fo ordered* that every gourd to them hath a worm at its root. 3. Often the men of the world are much taken with thefe created excellencies} they love to live in them, and dwell in them, as beafts in their dens, and know no higher defign to drive, than their fatisfa&ion in created excellencies : Yea, 4. Believers are in ha2ard to fall in this fin: when things go well with them in the world, they are ready to fit down there j therefore are they here called upon, that this hazard may be prevented. 5. Addi&ednefs to the world, when men exceilively-purfue after either its gain, honour, applaufe, or pleafure, transforms men into beafts, and makes them irrational, brutifh and violent, forgetting what fhould be their main work and end. 6. Often violence towards others, and oppreiHon with much cruelty, is the fruit of addi&ednefs to the things of the world : If he profit himfelf, fuch a man cares not whom he utfdo. 7. There is nothing more unreasonable, bitter and cruel, than a worldly atheift, whofe defigns are only after things that are within time } they are lions and leopards. 8. Carnal men are often, by their neighbourhood to the Saints, exceeding troublefom, even as lion: in a mountain, 9. Addi&ednefs to the world, and a furfeit with its contentments, can hardly ftand with fellowfhip with Chrift, and is mofl unbecoming his Bride :, therefore he calls her from it. 10. Believers have, and ought to have a njore high, noble and excellent defign, than the greateft

conqueror

c onqueror that ever was in the world : the believer in this is beyond Alexander the great, who defired moe created worlds } but he looks over from the higheft topof all thefe, as undervaluing them, and longing to be at fomething elfe. 11. Believers fhould have their looks directed towards heaven, and their thoughts and affections (even before-hand) fhould be fixed there, Col. 3. 1. Philip. 3. 20, 21. Their face fhould be fet that way. 12. It is faith that looks toward Chrift, as coming, when he is for the time abfent \ t and when believers cannot win to walk and move towards him, they may look to him .• and fure, Chrift, who calls for this, will accept of it, till the other be attained. 13. Often in the moft excellent parts of this world, fuch as Lebanon, Hermon, &c. men are moft cruel and carnal •, and the Bride of Chrift hath many eft e-nemies, and feweft friends. 14. The moft excellent of created contentments, for profit, honour and pleafure, fhould be denied and fbrfaken when Chrift calls. .15. There is nothing a believer would watch more againft, fas that which marrs fellowfhip with Chrift) than taking exceffive contentment in created things. \6. Often a condition, which abounds in worldly contentments and delights, is very fcarce of Chrift's company 0 therefore when he allows her his prefence, he calls her to leave them, in her affe&ion at leaft.

Thirdly, Becaufe he knows the world is moft bewitching, and the affections of his Bride are not foon weaned from it ( though this be moft neceffary) therefore, three ways, he preffeth her to deny her felf in thefe, and follow him (which is the fum of the call) 1. Saith he, thou art my Spoufe, that \s r my Bride : It is the fame word which (Jer. 2. 32.) is tranflated Bride, Can a bride forget her attire ? This title is frequently given her in this chapter, and verfe i. chap. 5. importing, jfi,. A marriage-tye and relation betwixt him and her. idly. Love in him, owning that relation, and claiming thereby an intereft in her. $dly, A duty in her to own him as her Husband, and to fbrfake all her lover's, that fhe go not a-whoring after any other, as a wife fhould cleave to her husband : It is the fame with what is prefTed, Pfal. 4.5. 10, &c. My Spoufe (faith he) thou haft not thy portion in the world, therefore come away from it. 2. He preifeth it from the advantage of his own company, which ihe fhould enjoy upon her obeying his Call: Come with me (faith be) my Spoufe, and this is repeated, come with me, that is, Thou- art mine, and I am thy Husband ^ wilt thou not then come with me-, with me § This is a weighty argument, and none will prevail, if this do not y Chrift's company fhould have more weight, and be of more force to engage a believer to Chrift, than all the pleafontnefs of the world can have to divert them : He is more excellent by far than the mountains of frey y Pfal. 76* 4, therefore is his company to be preferred to them all* 3. He preffeth it„ ■from the heartlefs condition which fhe could not but have in the moft

excellent;

\66 An Expofition Chap. 4,

excellent things in the world without Chrift, they were but dens of lions, not for her to Hay with, nor yet any way agreeing with her ftate and cafe. Hence obferve, 1. When Chrift and the moll excellent things in the world are oppofed, there will be great odds, and avaft difference ieen betwixt them. 2, All the defecls that abound in created excellencies, fhould neceflitate the believer to take himfelf to Chriil *, there is no fatisfattion for him till he come there. 3. Men have no great lofs, that loofe their affe&ions from the world, and fet them on Chrift j it is but leaving the dens of lions , &c. and coming to him y who is more excellent than all the mountains of prey.

We may alfo read thefe words, by way of promife, "thou Jhalt come with me : And the fcope will not be againft this, it being no lefs an evidence of Chrift's love, and no lefs comfortable to the Church, to have his promife, than to have his call} and all his calls having promifes implied in them, both will well agree. And fo that which is fet down by way of precept, Rom. 6. 12. Let not Jin reign in your mortal body, is fet down byway of promife, verfe 14, of that chapter, Sinjhallnot have dominion over you,

Verfe 9. Thou haft raVifbed my heart, my Jifter, my fpoufe : thou haft ratified my heart with one of thine eyes, with one chain of thy neck*

Verfe 1 o. How fair is thy loVe, my ftfler, my fpoufe! how much

better is thy loVe than wine ! and the fmell of thine ointment?,

than all [pices !

Although what Chrift hath fpoken in the former verfe be wonderful, yet thefe expreffions, ver. 9, 10. being fpoken by Jefus Chrift to a poor finfu! creature, paffeth admiration : They may be looked on as the reafon of his former call and promife 0 he thus ferioufly invites her to come to him, becaufe he cannot want her gfcipany } for, his heart is ravifhed with her. The fcope in both verfes is the ||me, but is more clearly expreft, verfe 10. notfb much fetting forth the Church's lovelinefs (though that is not to be excluded) as his loving kindnefs, who is admirably affe&ed towards her, as every word in matter and manner of both, fhews. In them confider, 1. The titles given her, which are the fame in both verfes. 2. What is afferted, and that is, that his heart is ravijhed. 3. The manner how this is expreffed, in a fort of holy paffion, doubling the expreflion. 4. Wherewith it is his heart is fo ravifhed, it is (faith he) with one of thine eyes, &c. in the end of the 9th verfe, and more fully amplified, verfe 10.

^ The titles are two : One of them, namely, that fhe is his fpoufe, hath been fpoken of 7 but his repeating of it, ihews a kind of glorying in it, as being

very

very much delighted therewith. The other title, my fifter, is added, and it doth import thefe five things, 1/, A condefcenulng upon Chrift's part to be-thus joined in kindred to the believer •, and fo it takes in his incarnation, whereby he was made m all things like to his brethren, Heb. 2. 17. Our bleffed lord Jefus is man, believers are his brethren and fillers, they are bone of his bone, and flefh of his flefh : and for his Bride's confolation this is afferted. idly, A privilege whereto me is advanced upon her part, and that is, that by adoption believers are become fbns and daughters to the Lord God Almighty j not only friends but children, and fo heirs and joint heirs with Jefus Chrift, Rom. 8. fo as now they are as brethren and fitters, which is an unfpeakable advancement. $dly, It imports a change of nature, as well as of ftate in believers *, fo that they partake of the divine nature and Spirit with Chrift Jefus, as it is, Heb. 2* It; He that fan&ifietb, and they that are fanftified, are of one ; which is a fpecial ground of his fibnefs and kindred to believers, not common to others, but fpecial to them, and founded on their fan&ification. 4'/;/y, It implies fympathy, friendlinefs, and a kindly efteem in him, that takes her up, and (peaks of her, and to her, in all the moft fweet relations of mother r fifter, fpoufe, &c. Matth % 12. uln $thly r It fhews his owning of all thefe relations 7 he is notafhamed to call believers, fifter s and brethren, Heb. 2. 11. Obf. 1. There are many wonderful, near and fweet relations betwixt Chrift and the believer. 2. Chrift is the moft faithful owner of them, and is in a moft friendly way forthcoming to them, according to them all.

Secondly, The thing afferted here, is, Thou haft raviftied my heart. The word in the rlrft language is one, and it fignifieth, Thou haft hearted me, or fo to fpeak, Thou haft unhearted me : It is no where elfe in fcripture, but here , Chrift's unfpeakable love, as it were, coins new words to difcover itfelf by, it; is fo unexpreifzble. The word is borrowed from the paflionatenefs of love r when it feizes deeply on a man, it leaves him not mafter of his own hearty but the object loved hath it, and (as it were) poffeffeth it, and commands it more than the man himfelf: SotheGofpel faith, Where a mttfs treaftere is,. (that is, the thing a man efteems moft of) there, as it were,, his heart' is, and not in the party that loves, Matth. 6* 21. So the common phrafe is, fuch a man hath my heart, when he is dearly beloved 5 and thus, in a fnbtil way, Ab-faiom is faid to have ftollen away the hearts of the people from his father. It is in fum, My fyoufe, thou haft my heart, thou haft won it, and as it were by violence taken away, I am not mafter of it y I cannot but love thee*.

It is hard to draw observations, that may fuitably exprefs the thing here fpoken of 0 only we may hint at thefe things, 1. Love in Chrift to a believer hath ftrong and wonderful efie&s on him, in reference to them.. 2. The believer hath Chrift's hearty he hath a feat in his affeftion^he poflefTeth his

lorn-

\68 An Expofition Chap. 4.

love (for no other thing hath his heart) and he may promife himfelf from Chrift,whatever he can defire for his good,even as if he had his heart under his command • for (fo to fpeak) he can refufe believers nothing which they feek, and which he knows to be for their good. 3. Love in Chrift to a believer, it is at a height, or, it is a love of the higheft degree : There is no greater intenfnefs thereof imaginable -, for, to have the heart ravijhed, is the expreilion of the greateft love.

Thirdly, The manner how he exprefTeth this, is by doubling the expreilion, Thou haft ravijhed my heart, thcu haft ravijlied my heart : And this is to fhew* that this word fell not rafhly from him, but was drawn out by the vehemen-cy of afTe£Hon in him. 2. That he allows believers to believe this great love and affe&ion he hath to them, and would have them dwelling on the believing thoughts of it *, and therefore he doubles the expreilion, while he intimates his love unto them : Only remember, there are no diforderly paifions in Chrift, as in us -, yet, that there is fympathy and love in him, and pailionate effetts of love from him, cannot be denied.

The fourth thing is, wherewith it is his heart is fo ravifhed ; it tfiay be thought to be fome great thing that thus prevails over Chrift: Now, what it is, is fet down in two expreifions, which are joined to the former, to make this love of his the more wonderful. That which was conquered, or ravifhed, was his heart -, that which doth it, is her eye, the eye or look of a poor iinful creature, even of fuch a perfon as may be defpifed in the world, and like Lazarus full of fores, and not admitted to mens company. 2. It is not with both her eyes, but (faith he) with one of thy eyes, that is (as it were) with a fquint-look \ a fide-look of the Bride prevailed thus with him. One eye is not here mentioned, as preferring the beauty of one of her eyes to the other; but to iliew what excellent beauty is in her, and much more what infinite love is in him, that he could not (becaufe he would not) refill a look of one of her eyes cafe toward him. We ihew what is understood by eyes, verfe 1. and it is explicate in the following verfe, to hold forth love efpecially here (lovers uiing t© fignify affettion by their eyes) yet it takes in knowledge as being pre-fuppofed, and faith as going alongfr. The fecond expreilion is, with one chain cf thy neck: Thefe chains were fpoken of^ chsf* 1. 10. whereby, we fhew, was fignified her inherent holinefs, with imputed righteoufnefs, which by faith flie poffefled -, and fo here alfo it fignifies her graces, efpecially her ex-ercifing faith on him } for fo the neck was expounded, verfe 9. to be under-ftood of faith, which joineth the believer to Chrift as his head : And it is faid to have chains, becaufe it never wants excellent fruits, wherewith it is ador-jied, when it is exercifed. One chain is fpoken of, not as if ihe had not had moe, or as if he did not refpeel: them alJ, but to hold forth this, that one of

her

her chains (as it were) did overcome him } and fo it may be gathered, what will both eyes do, and moe chains, when one fo prevails ? The i'cope then here doth ftiew, t". That Chrift is eafily prevailed with by his people : O how eafily h he overcome by them, who have love to him, and faith in him ! 2. That Chrift Hands not on the degree of his peoples graces, nor doth he fufpend his love and acceptation of a perfon, upon fuch or fuch a degree ; but wherever reality and fmcerity are, if it were in the meaneft degree, and but one look, or one chain, he will yield to it, and accept of it. 3. It is to provoke and encourage believers to caft a look to Chrift, when they find their faith to be fo weak that they can do no more *, and to confirm them in the expectation of good from him freely, without any rigid reckoning : It is not only the ftrong believer, and the ftrong a&s of faith and love, that prevail with Chrift ', but he condefcends to be overcome, even by the weakeft, with whom the fincerity of thefe graces is to be found.

This is further followed and explicate, verfe 10. and that two ways. 1/, By an indefinite queftion, How fair is thy love ! idly, By two comparative queftions, whereby, in two fimilitudes, her love is preferred to the moil excellent things, How much better, &c. The thing commended is her love, that is, the love wherewith fhe loves him, wherewith her heart breathes after him, delights in him, efteems of him, and is zealous to pleafe him, &c. The commendation he gives her love, is, that it \sfair. And by the way we may obferve, that this clearly fhews, that by all the former parts of her beauty, are underftood fpiritual graces: Now (faith he) thy love is fair, that is, it is lovely and acceptable to me ^ As beauty and fairnefs are much efteemed amongft men, fb this grace of love is a beautiful thing in Chrift's Bride. The manner of the expreilion is by way of queftion and admiration, How fair ! I can get nothing (faith he) to compare it. with : A wonder, that Chrift Ihould be fo taken with the love of finners, as to admire it, or think that thejr love exceeds all expreilion $ for, fb men ufe to exprefs what they cannot exprefs: But this doth indeed fhew, that the height and depth, and length and breadth of that love, which Chrift hath to believing finners, paffeth all knowledge, and is beyond all words. Obf. 1. That a believer is one that loves Chrift, and true faith hath always this grace of love joined to it. 2. That love,where it is iincere and true, is a property of Chrift's Bride and Spoufe -, there are no other in the world who love him, but thefe who are efpoufed to him. 3. Where love to Chrift is, there Chrift 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 Jems takes fpecial notice of the frame of the heart, and what feat he hath in the affections of his people :, he lays more

§ weight on their love than on their work, tho' true love can never be without works. 2 The

!7o An Expofitim Chap. 4

The fecond way, how he explains and illuftrates this, is more particular, by two companions, yet keeping ffill the former manner of expreflion, by way of queition and admiration : The firit is, How much better is thy love than wine! Wine may be looked on in two refpefts, 1/?, As it is ufeful in man's life, and and refrefhful, PfaU 104. 15. It maketh glad the heart of nun j and, Eccl. io„ 19. it maketh the heart merry : Wine is one of the moft comfortable creatures, therefore me calls his love better than wine, chap. i. 2. Thus obferve, 1. Chrift Will not be behind with his people, neither in kindnefs nor in the expreifions of it } for this is beyond hers, chap. j. 2. Not that he hath a better objetf: to love, but becaufe the love wherewith he loves her, is like himfelf, and more excellent than hers. 2. There is no fuch refrefhful thing in all the work of creation to Chrift, no fuch feaft, as the warming of a finner's heart with love to him is : This (Luke 7. 47.) is thought more of by Chrift in a poor woman, than all the great feaft he was invited unto by the rich Pharifee.

Again, we may look on wine as ufed in the ceremonial fervices and drink-offerings, Lev. 23. 13, &c Thus the meaning is, Thy love is preferable to all cutward performances and facrifices, as Hof. 6. 7. Love being the principle with-, in, from which all our performances mould flow, it is not oppofed to facrifice iimply, or to obedience 0 but, ift, Suppofing thefe to be feparate, he prefers love : If it were to carl in but a mite of duty out of love, it will be more acceptable than the greater! bulk of duties without love, as is clear in the cafe of the widow, Luke 21. yea, if men would give their bodies to be burnt , without this, 1 Cor. 13. 3. it will avail nothing, idly, It faith, that where both the inward principle and the outward fruit or work are, the Lord refpe&s that more than this, and he refpe£ls this in a manner but for that.

The fecond companion is to the fame purpofe, in thefe words, and the fmell cf thine ointments than aU fftces ! Ointments typified the graces of the Spirit, the pouring out whereof is called the unEiion, John 2. 20. and the oil of joy y Pfal. 4<. 7. The fmell thereof fignifieth the accept abl en efs of thefe graces, when in exercife •, our Lord Jefus rinds a fweet favour in them, as ointments caft a fmell that is refrefhful to men (as was faid upon chap. 3.6.) The grace of love, mentioned before, is here included } but under ointments there is more comprehended, to ihew, i#, That where one grace is, there are all the reft of the graces of the Spirit to be found, idly, That love to Chriit* and zeal for him, holds believers ftirrjng, and makes them fend forth a fweet and fayoury fmell : This fmell is preferred to all fpiccs, not to one or two, but to all. * Spices were either ufed as gifts, becaufe they were precious and. coftly *, ib the queen of Sheba propined Solomon with them, 2 Kings 10. 2. and the wife-men ottered fuch to Chrift, Matth % 2. 11. And fo it faith, there is> no fuch propine can be offered to Chrift, as love, and the graces of the Spirit

whea

when they are m exercife. Again, fpices were nfed in the Levitiial fervlces 1 and holy oil, Exod. 30. 23, 24. and fo they are to be confidered as wine was in the laft fenfe formerly fpoken of, and it fhews how preferable the inward exercife of grace is to all external duties. Laftly, They are not only preferred, while he faith, thy love is better. &c. but as palling companion, they are extolled far above all thefe things with which they are compared, How fah^ or how much better is thy love than-wine! &c. O my Spoufe, faith he, it is not to be wondred that thy love rdvifiermy heart t, for, there is no created thing fo precious, nor any external fervice fo acceptable to me, as it is. Hence obferve*, f, That inward love, or the inward exercife of grace, and outward performances, are feparable. 2. That when outward performances are fenarate from the inward exercife of love and other graces, the Lord refpe&s them not. 3. Thar love is a good and neceffary principle of all duties, and efpecially of the duties of worfhip. 4, Thefe, who have any thing of the lively exercife of love to Chrift, 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 Chrift, if love be the principle from which thefe flow, they will be very acceptable with him.

Verfe 11. Thy lips, 0 niy fpoufe, drop'as the hony-comh : hony and mdJ^ are under thy tongue, and the fmell of thy garments is

like the fmell of Lebanon.

Having thus expreffed his afTeftion to his Bride, he breaks forth in a pof r>e commendation of her (which may be looked upon as, the ground of the comparative commendation in the former verfe) and he defcribes and commends her at once, thefe two ways, ifl, Touching, as it were, at fome particulars (which are indeed generals) wherein her lovelinefs appears in aftual fruits, verfe n. idly, In feven comparifons he holds forth her fruitfulnefs, from the 12. to the \6 verfe, wherein he not only commends her by the fruits which me brings forth, but from her fitneis or aptitude to bring forth thefe fruits ; fo that fne cannot but be fruitful : As if one commending an orchard from the fruit, apples, pomegranates, &c. or whatever other fruits are in orchards, fhould then fall upon the commendation of the orchard itfelf, in its fituation, fences, waters, or kinds of the plants, &c, fo is it here. And this laft commendation is to be looked upon as the caufe of the former.

In this 1 ith verfe there are three particulars commended •, under which, we conceive, much of the feries of a believer's walk is underflood. Thefrft is her lips, which are commended from this, that they drop as the hony-comb. By lips, as verfe 3. and frequently in the Song (and fo in the Proverbs, a man of lips is taken for a man of talk) is underftood fcer fpeech, words or difcourfe,

2 2 efpe-

efpecially to others. Thefe her words (or her fpeech) are compared, for the matter, to hony or the hony-comb, that is fweet, nourifhing, healthful and pleafant ', as Trov. 16. 24. ? leaf ant words are as the hony-comb, fweet to the foul, and health to the bones. And by hony, in fcripture, is often underftood that which is excellent, and ufeful for the life of man •, and therefore it was a property of Canaan, that it flawed with milk and hony, which are put together in the following piece of her commendation, idly, Her fpeech or words are commended from the manner or qualification of them, ihey drop as the hony-comb, &c. Dropping words fignify, 1. Seafonable words, which are like dew, dropping for the edification of others, as dew by its dropping makes the fields fruitful. 2. Prudence and moderation in difcourfe ; and fo dropping is oppofed to floods, that with violence overflow. 3. This phrafe figni-fieth a continuance in feafonable, prudent and edifying difcourfe, as Job 27. \2. My words droned on them *, and Deut* 31.2. My doftrine Jhall drop as the rain ? Thus the lips of the wife feed many, Prov. 10. 21. Obf. 1. A believer's words tend to edification, and are for the true benefit and advantage of others. 2. E-very fubjecT: is not the matter of their difcourfe *, but, as the hony, it is excellent and choice, and that which minifters grace to the hearers. 3. Mens words give a great proof of what is in them \ and, when rightly ordered, they are a good evidence of their love and refpeft to Chrift. 4. A well-ordered tongue is a moft commendable thing beforeChrift- and every word that proceeds from the mouth, is obferved by him. 5. Chrift's fpoufe fliould be obfervably different, as to her words and difcourfe, from all others -, "thy lips, O my fpoufe^ faith he, drop as the hony-comb : Implying, that, whatever be the way of o-thers, it becomes the fpoufe of Chrift to have her words feafonable, favoury and edifying.

The fecond thing here commended reacheth more inwardly, and it is in. thefe words, hony and milk are under thy tongue : There will be fometimes fmooth words as butter, when there is much venom within \ it is not Co with Chrift's Bride. By under the tongue, which is the part commended, we underhand the heart or inward-man, as it is diftinguifhed from the bate expref-fion of the tongue or words, which are only fpoken (as we fay) from the teeth forward : So, Pfal. 66. 17. He was exalted under my tongue, (as it is in the O-riginal) is expounded in the following verfe, by he art-regarding : There was an agreement hetwixt his words and his heart, without which God would not have accepted his words. And feeing, when it it is faid of the wicked,, that mifchief and vanity are under their tongue, Pfal. 10.7. Rom. 3. 13. whereby their deceitful rotten heart, and the venom that is within, is fignified ? fo here mult be underftood inward fincerity, and a good frame of heart within, as well as good words without. The commendation is, that there are

milk

milk and hony under her tongue *, it is almoft the fame with the former: As her words were edifying, fo there was much edifying matter in her heart, or under her tongue ; the hony-comb (as it were) was there, and it by words dropped to others. Milk is added, becaufe it is alfo fweet and nourifhing. In ft word, that which he here points at, is, that her inward conftitution and frame is like a Canaan*) flowing with milk and hony *, fo fertile and fruitful is ChrifTs Bride. Here obferve, 1. That Chrift takes not only notice of words, but of what is under the wordsj the difpofition and frame of the heart, and the thoughts thereof, are obferved by him. 2. There is a fuitablenefs often betwixt the heart within, and the words without: when there is hony under the tongue, then the tongue cannot but drop y for, out of the abundance of the heart the mouth fpeaks. 3. It is a moft commendable thing in the believer, when the inner-man is right, in a lively and edifying frame, and when the heart is watched over, fo that no thought enters in, or word goes forth, but what is edifying. 4. The heart would be furnifhed with edifying, profitable purpofes and thoughts, as well as the mouth with pertinent and ufeful words •, and that is as the fountain, from which this muft run and flow. 5. They will feed and edify others beft by their words, who feed beft upon the moil healthful fubje&s, and favoury thoughts themfelves.

The third thing commended, is, the fmell of her garments. Garments are that which covers our nakednefs, and are for decorement externally put upon the body: Sometimes by them is underftood ChrifTs righteoufnefs, whom we are faid to put on. Gal. 3. 27. fometimes our own inherent holinefs, which makes our way comely before others, and hides our nakednefs from them 5 fb, Job 29. 19. faith, / put on righteoufnefs , and it clothed me. Now, here it is to be taken efpecially in the laft fenfe (tho' not only) as letting forth the outward adorning of her walk with holinefs j and this is the third part of her commendation, diftinguifhed from the other two, which pointed at her words and thoughts. And fo it is the practice of holinefs that is here commended, which is compared to garments, becaufe good works are called the clothing of fuch as profefs godlinefs, 1 Tim. 2. 9. and 1 Pet. 3. 3, 4. The fmell of them is the favour and relifh of thefe good works to others, and alfo to him } evert as it is faid, that Jacob's garments did lmell to his father (to which this may allude) fb our holinefs, being wafhen in the blood of the Lamb, is very favoury to him, and is alfo favoury to others \ yea, the fmell thereof is as the fmell of Lebanon^ which was an hill that abounded with trees and flowers, exceeding favoury and delightfom : whereas a corrupt conversation is exceeding unfavoury, as rottennefs and dead mens bones. In fum, this completes believers commendation, when their words are edifying, their heart anfwerable to their words in true fincerity, and their outward walk adorning to the Go-

. 1 ' ' ~———————————■

*pel, fo as their natural nakednefs and potation appears not in it. Obferv. 1. Where there is true honefty within, it will appear in the fruits of holinefs without. 2. There is no garment or clothing, that can adorn or beautifie men, as holinefs doth a believer. 3. Tho' outward profeffion alone be not all,yet is it necefTary for compleating the commendation of a believer. 4. Al-tho' good works be not the ground of our relation to Chrift, but follows on it} and tho' it be not on the account of our works, that the Lord is plea&d with us to juftify us \ yet are the good works of a believer and of a juftified perfon, when done in faith, acceptable to God, and an odour and fweet favour to him, Philip. 4. 18.

Verfe ri. A garden inclofed is my fifter, my fpou/e : a faring JJwt up y a fountain fealed.

Having thus fummed up her carriage in the former threefold commendation, now he proceeds both to defcribe and commend her, by a fevenfold compa-rifon, wherein (to fay fo) the rhetorick of our Lord's love abounds : Each of them may point out thefe three things, 1. They defcribe fomewhat the nature of a believer, or Chrift's Bride. 2. They evidence ChrifVs love and care, which he hath toward her. 3, They hold forth her duty in reference to her felf. We fhall fhortly explain them, as they relate to this fcope.

In this 12th verfe, we have three of thefe comparifons, whereby fhe is de-fcribed and commended. Firft, She is compared to a garden inclofed i A garden is a plot of ground, feparate from other places, for delight and recreation of the owner, having many flowers in it, and.much pains taken on it; fo believers are, \ft 9 Set apart by God befide all others in the world, and much pains is taken on them •, the trees in Chrift's garden are digged about and dunged, Luke 13. 8. idly, They are his delight, being feparate from others for his own ufe, with whom he dwells, in whom he takes pleafure, and amongft whom he feeds, chap. 5. 2. 3^/y, They are fiirnifhed with many excellent graces, fruits of the Spirit, which are planted in them as flowers in a garden, Gal. 5. 21. Next, this garden is inclofed •, it is a fpecial property of gardens to be fo : To be inclofed, is by a wall or hedge to be fenced from the trampling and eating-up of beafts,and alfo from the hazard of winds-, fb, J fa. 5. 2. The vineyard of the Lord ofhofis (which is his Church) is faid to be fenced, a wall is built about it,to defend it from the danger of beafts,and ftorms. And this fheweth, (1.) His care of her, in watching over her, If a. 27. 23* And, (2.) Her watchfulnefs over her felf, whereby fhe is not common or ac-ceflible to every one } but as fhe is defended by his care, fo alfo fhe hath a watch her felf at the door of her lips, of her eyes, of her ears, &c. She is

not

not like a city without walls, obnoxious to every affault and temptation, but hath a hedge of divine protection, which is as a wall of fire about her to defend her *, and alfo a guard of watchfulnefs and holy fear, in the exercife of which the believer hath rule over his own fpirit, which (Prov. 25. 28.) is implied to be as ftrong walls about a city.

The fccond fimilitude, wherewith fhe is compared, is a faring flmt up : Springs were of great price in thefe hot countries, and ferved much for making gardens fruitful, as is implied, ffo* 58. 11. where it is promifed to the Church, Thou fhall be as a waned garden ; Hence the righteous is called, like a tree planted by the twits ofwater , Pfal. 1. 3. and, on the contrary, the barren condition of his people is defcribed, lfa* 1. 30. by the fimilitude of a garden, that hath no water. In a word, fhe is not only a garden, but a fpring, that is furnifhed with moifture and water, for making her fruitful. More particularly, by this may be let out the graces of the ipirit, compared to waters , Joh. 7. 38, 39. and laid to become a well of water in thefe that believe 011 Chrift, John 4. 14. for, thefe graces of the Spirit, and his influence on them, doth keep all things in the believer's fouls cafe, frefh and lively, as a Ipring doth make a garden green and fruitful. Next, this fpring is fhut up y for fo were fprings in thefe countries, where they were rare, as we fee by Jaccb x s rolling the ftone away, Gen, 29. 8. And this kept the waters from being corrupted by the fun, and alfo from being bemudded by beafls : This fignifi-eth the precioufnefs of the graces and influences of the Spirit, wherewith believers are furnifhed. 2. Purenefs and clearnefs in them, as in waters that are not bemudded. 3. A care fhe hath to keep them pure from carnal paflions, or fruits of her own ipirit, that would bemudd all.

The third comparison is on the matter of the fame, but adds a further degree to the former •, fhe is (faith he) a fountain fealed ; A fountain may fig-nify waters fpringing in greater abundance } and fealing doth fignify not only Quitting up, but fecuring it by a feal, after it is fhut up: So, the den of lions was fealed, after Dmiel was caft into it, Van. 6. 17. And the ftone was fealed, that was put on Chrift's grave, that fo it might net be opened by any, but by thefe that fealed it. And, though there be other ufes of fealing, yet we conceive that which is aimed at here, is, 1. To fhew the Church is not common, but well kept and fealed, fo that none can trouble believers peace, without Chrift's leave, who bMh fealed them by his Spirit to the day of redemption % Eph. 4. 30, &c. 2 . To fhew Chrift's particular right to the Church and her graces, and his owning of her and them, fhe bears his feal (as the hundred and forty four thcuftnd, Re v . 7. are fealed) there is none but bimfelf, that hath accefs to thefe waters *, her graces and fruits r*re all referved for him* chap. 7. 13. 3. It mews (tofayfo) her clofenefs, and refolute watcbfulnefc, lothat there

is

\?6 An Expojttion

Chap. 4.

is no gaining upon her to bemndd her condition, without advertancy and ob< fervation, more than waters can be drawn from a fealed fountain, the feal not being broken : Like that phrafe, Prov* 5. 15. Drink outof'thine own cifiem , let them be thine own, &c. She hath her own diflintt fountain, from which me draws influences, and that flie preferves and fecnres to her felf. 4. It fhewsa kind of facrednefs in this fountain, fo that nothing may meddle with it, more than that which is marked and feparate by a feal. In fum, thefirft comparifon ihews, That Chrift's bride or the believer is to be fruitful. Thefecond, what makes her fruitful, the fpring of the Spirit. The third mews her care to keep it clear, and to have it running and flowing, that ihe may be fruitful.

Verfe 13. Thy plants are an orchard of pomegranates, with pie afant

fruits , camphire, with fpikcnard. Verfe 14. Spikenard and faffron, calamus and cinnamon, with all

trees of frankincenfe, myrrhe, and aloes, with all the chief fpices.

The fourth comparifon follows, ver. 13, 14. wherein fheis compared to an orchard ( as before to a garden ) planted with divers and excellent plants. Kow, this includes thefe three things, which he adds to the former commendation, 1. That the believer hath many graces, he is an orchard that is planted with many trees and plants. 2« That the believer's graces, as they are many, fo they are various -, and therefore trees and fpices of divers forts are reckoned here. 3. That the believer's graces are excellent for kind, as well as many for number and variety, they are as ffthenard y fajfron, &c. with all the thieffpites* And as it commends an orchard, to have many plants, and great variety, and to want none ^ fo to have them of the beft kinds, adds much to the commendation, when it is fruitful of thefe. Thus the believer is furni-fhed with many various graces of the Spirit, as plants planted in his foul, and thefe of the beft kind, rifmg from the raoft excellent feed that can be, the Spirit of Chrift. And fo the graces of believers are rare and precious, in refpecl: of any thing that natural men have, which are but like fhrubs in a dry wildernefs.

Befides thefe, we may further obferve, 1. That to have fruit, and abundance of fruit, will not prove one to be a believer, except it be choice fruit which he brings forth. 2. Believers fruits, and the graces that are in them, differ from the moft excellent parts and gifts that can be in natural men, or xnoft. refined hypocrites. 3. It is excellent and commendable, when all the graces of the Spirit flow and increafe together in the believer.

It is like, tlie Holy Ghoft may here fignify the efFefts and properties of di-yers graces^ by thefe feveral fpices and fruits \ and, it may be, Salomon under-

ftood

flood the particular fignification of every one of them \ for, having fo great an infjght in natural and fpiritiial things, 'tie like he did not conjetturally, but on knowledge, mention fuch fpices, and no others : But we muft hold on the general ; they are precious, phyfical, favory and delegable fruits, and fo are the graces of the Spirit to one that hath them, to others they converfe with, and to Chrifl in refpett of his acceptation •, they are like an orchard or garden, that abounds with thefe. This is the fcope, wherein we reft.

Verfe 15. A fountain of gardens, a well of living waters, and flreams from Lebanon.

The fifth, fixth and feventh fimilitudes are contained in this verfe, wherein the Lord, following the fame fcope, further infills and explicates what manner of fountain this is, which makes the believer fo fruitful, Firft, She is a fountain of gardens: A fountain was fpoken of, verfe 12. whereby is fignified an inward principle (to fay fo) or fpring, which from within fendeth forth and furnifheth waters. Here fhe is called a fountain of gardens \ fhe was called a. garden, verfe 12. here a fountain of gardens in the plural number : By this is holden forth, 1. The end of grace in a believer} it is given him, not only for himfelf, but alfo for the ufe of others, as the gifts of the Spirit are given to every one to profit withal, 1 Cor. 11,7. 2. It fhews, that believers aft and exercife their graces for others edification, as a fountain that fbme-way is common for the ufe of moe gardens •, and fo it points out what publick fpi-rits they fhould have, intending the edification of all to whom they can conveniently communicate their gifts and graces. 3. It fhews the abundance of fpirit and life (to fay fo) wherewith ChrifVs Bride is furniihed, fo as fhe may communicate for the admonifhing, ftrengthning and edifying of others with-her felf ; as it is, Rom. 15. 14. where believers are faid to be full °f goodnef, filled with all knowledge, and able to admonijh one another.

The fixth fimilitude is, A well of living waters: This is not only to difference her from a ciflern, that hath water, but hath no fpring in it } but alfo to fhew the nature of the Spirit of grace in believers, it proves quickning and healing to thefe that have it. Both thefe are held forth, John 4. 14, He that drinks of this water, fimll never thirfl \ for it fhall be in him a well of living water , [fringing U f to eternal life. So is it alfo, John 7. 38, 39. Where the Spirit of grace is, it will be fpringing *, and grace will never dry up, where it is true.

The lap: fimilitude is, And flreams from Lebanon : Which faith, that Chrift's Bride is not only a fountain, but alfo fhe is a ftream *, and it holdeth forth, if, That grace in her hath its rife from another, tho 5 it beget a fpring in

A a her j

her ; as if Lebanon fent a ftream to a garden, which did become a fpring by its conftant flowing there, zdfyi By a ftream alfo is fet forth the abundance of grace in believers *, it is in them "not as a brook, but as a ftream. Next, Lebanon was a hill much commended, it is like fvveet ftreams iifued from it: It is written, that Jordan, which watered much of the land, had its rife and fpring there. In the 5. chapter, verfe 15. Chrift's countenance is compared to Lebanon ; and fo here, while the flowing of grace in her is called a ftream from Lebanon , the derivation of grace and ot the Spirit from Chrift Jefus is holdea forth *, which, tho^it have a feat, and becomes a fountain in the believer, yet it hath its rife from him, and is kept flowing and fpringing by him : It is as a fountain derived by a ftream from Lebanon 7 and otherwife any fpring of grace that is in a believer would foon run dry. All thefe being put together, and compared with what is before, fliew, 1. That the believer is fitted by Chrift not only with fpiritual life, and a ftock of habitual graces, but alfo with every thing that may make him lively and fruitful in the exercife of thefe. 2. This contrivance of fpiritual influence, that makes believers fruitful, is a moll lovely and excellent thing. 3. The great commendation of believers is grounded upon the graces of the Spirit that are in them, and upon the influences of the fame Spirit that comes from Chrift to them. 4. Where grace is, it will have fruits, and be favory in the converfation, in the exercife thereof. 5. It is the beft evidence of grace, and of Chrift's influence and Spirit, when it appeareth in the fruits ', thefe prove the believer to be an crcbard, and a fountain, 6. Thefe graces, that make a believer fruitful, have not their rife in, or from a believer, but from Chrift *, and the fountain that is in them, is but a ftream that comes from him.

BRID E. Verfe 16. Awake, 0 north-wind'^ and come, thou/oath, Mow upon my garden, that the /pices thereof may flow out: let my Beloved come into his garden, arid eat bis plea/ant fruits.

Chrift having now been large in commending the Bride, fhe fteps to in thi s verfe (as it were, taking the opportunity of his nearnefs) and puts up her de* fires to him, briefly in two fuits, which are grounded on the commendation that he gives her, and fhews what is the great defign that fhe aims at, now when fhe hath Chrift's ear } and fhe follows thefe fuits fo, as fhe acknowledged} all her fruitfulneis (for which fhe is commended) to flow from him, and to depend on him, who is therefore ib much the more to be commended and extolled himfeif* In fum, the fenfe is this, TV / be a-garden (faith fhe)

and.

and have good plants habitually in me, yet will they not bud nor flow, nor can they be fruitfuli except the Spirit (which is m the fire am fir cm Lebanon) blow to make them fo : Therefore, O Spirit, come, and let me partake cf thy influences and breathings, that my Beloved may have an invitation thereby, to come ; and vpheft ccmc, may be intertained upon his ownfuits.

The fir ft petition is, for livelinefs and fruitfulnefs ; The fecond is, for the Beloved's prefence, which is the end of the former: And thefe two, life and fenfe, are (as it were) the air that kindly-believers love to breathe into. That both thefe are the Bride's words, may thus be collected, ift, Becaufe they look prayer-like , and it is more fuitable for her to fay. Come, than for him : yea, the Spirit being invited to come to the garden, it is clear the party that fpeaks hath need of his prefence. And that it is not faid, Go, but Come, with reference to the neceility of the party that fpeaks, doth make it evident, that it cannot be fpoken by the Bridegroom, but by the Bride ; for, fo the phrafe every where, and in the next words, Let my Beloved ccme, imports. idly, That the laft part of the verfe is her fuit, none can deny •, and there is no reafon to conceive two different parties, feeing both the matter of the fuits, and the manner of fpeaking, will agree to the fame party.

In the firft petition we may confider thefe two, Firfl, The thing fought; Secondly, The end wherefore that which flie feeks, and prays for, is held forth, as it were, in three fteps or degrees, in three expreffions, Awake, O north-wind, come, thou fouth, blow upon my garden* For underftanding whereof^ we are to look, ift, What thefe winds fignifie. idly, What this garden is. And, $dly, What thefe atts, of awaking^ coming and blowing are. By winds often in fcripture is underftood the Spirit of God in his mighty operations, as Ezek. 37. 3, 14. And the fpecial work and operation of the Spirit is compared to wind, 1. For its purifying nature. 2. For its cooling, comforting, refreihing power and efficacy. 3. For its fructifying vertue, winds being, especially in thefe hot countries, both exceeding refrefhful, and alio ufe-ful to make trees and gardens fruitful. Lafily, For its undifcernable manner of working ; as, John 3. 6. 7he wind blows where it lifts, &c. yet hath his operation real effects with it. And it is clear that the Spirit is here intended, becaufe it is the Spirit's blowing that only can make the fpices or graces of a believer to flow, as the wind doth the feeds and flowers in a garden. Next y By north and fouth-wind are underftood the fame Spirit, being conceived and taken up in refpecl: of his diverfe operations (as it is, 1 Or. 12. 6, 7, 8, &c # and therefore called the Jeven fpirits of God, Rev. 1. 4.) fometime cooling and in a fharper manner nipping, as the north-wind -, fometimes working in his people more foftly and warmly, and in a ftill and quiet manner, like the fouth-wind : Yet, as both winds are ufeful for the purging and making fruitful of

A a 2

■ II ' ■ ■

1S0 An Expojition Chap. 4,

a garden, fo are the diverfe operations of the Spirit to the fouls of believers. In a word, hereby is underftood the different operations of the Spirit, whether convincing and mortifying, or quickning and comforting, c£r. both which contribute to make her lively and fruitful, which is the fcope of her petition.

2dly, By garden, is underftood the believer, called a garden, verfe i 2 . and an orchard, verfe 13. becaufethe believer doth abound in divers graces, as a garden doth in many flowers. And me calls it my garden, as he calleth the plants her plants, that were planted there, verfe 13. and as (he called the vineyard hers, chap. 1. 6. & 8. I2» which alfo is his, verfe 11. As alio, this garden is called his, in the following words, chap, 6. 1. it is Lis by propriety, as. the heritor and purchafer : as alfo, all thefe graces in her are hers, as being the fervant that hath the over fight of them, and who hath gotten them as talents to trade with for the Mailer's ufe. All that we have, viz.. a foul, gifts, graces, &c. are given to us as talents, which we are to drefs for bringing, forth fruit to the owner, as the following words do clear,

$dly, The actings and workings of the Spirit are held forth in three words* which are as fo many branches of her petition. The firft is, Awake. This word is often ufed by God's people in dealing with him,^n?^^, put onflrength, O arm of the Lord, &c. I/a* 51. 9. It is not as if the Spirit were at any time fleeping *, but fhe defires that by fome effe&s, fenfible to her, he would let it be known he is ftirring. The fecond word^ Come, is to the fame purpofe : The Spirit, confidered in himfelf, cannot be faid to come or go, being every where prefent -, but this is to be under ffood in refpeft of the effe&s of his prefence, and fb he is faid to come and go: Thus, while fhe faith, Come, the meaning is, Let me find fome ftgn of thy prefence, quickning and f Wring my graces* The lafl word is, Blow upon my garden. Blowing holds forth the operation, whereby the Spirit produceth his erYe&s in believers : It is not the Spirit himfelf, nor the fruits of the Spirit that are in believers, that are here underftood ; but the operation of the Spirit, whereby he influenceth, or (if we may fo fpeak) infufeth them (as God breathed in Adam the breath of life ) and whereby he ftirs, excites and quickens them for a&ing. The prayer, then, is directed to the Spirit (as, Rev. 1. 14.) confidering the Spirit effen-tiaily as the fame God with the Father and Son, (in which refpecl, to pray by name to one perfon of the Godhead, is to pray to all the Three, who in our worfhip are not to be divided) that he would by his operations, which are divers and various for believers good, fo ftir and quicken his own graces in her, that feeing flie is a garden wherein the Beloved takes pleafure, her graces for his fatisfaction may be exercifed, and made to favour, to the end that ha Hiay the more manifeft himfelf in fweet communion wichher.

■

Verfe i 6. of the Song of Solomon. I 8 i

Next, The end, wherefore ilie pieffeth this fuit fo much, is, that htfffk* 3 m.:y fiorv out: In a word, it is, that ilie flight be fruitful 5 for, tho' there were many graces in her, yet, without the Spirit's breathings and influences, they woukTbe as unbeaten fpices, that did not fend forth their fmell.

Ob . 1. Altho'a believer have grace, yet it is not always in exercife ^ yea, it may be, and often is interrupted in its exercife. '2. That the believer's great defire is to be fruitful, and to have grace in exercife, that they may be delighted in by Chrift: It is not only their defire to have grace habitually, but attuaily to have it in exercife. 3. There is nothing can make a believer lively and fruitful, but the influences of the Spirit: And that fame Spirit,, that works grace, mufc quicken it and keep it in exercife. 4. There may be an interruption of the influences of the Spirit, fo as his blowing may in a great meafnre ceafe. 5. The fame Spirit hath divers operations, and divers ways of working and manifefting himfelf: fometimes as the fouth-wind, more fmoothly , fometimes as the north-wind, more fharply. 6. All his operations, how rough foever fome of them may appear, are always ufeful to believers, and tend to make them fruitful: And to this end, the moft fharp influences contribute, as well as the more comfortable. 7. Believers would walk under the conviction of their own inability to acl: their graces, and of the ne-ceffityof the Spirit's influences, for drawing them forth to a£ting and exercife. 8. They, who are thus fenfible, may feek after the Spirit for that end: and it is a good frame, in order to the obtaining of life and qnickning by the Spirit of Chrift, when the fenfe of their own inability, their love of fruitfiilnefs, and the faith of attaining it by his Spirit, puts them to feek after it. 9. Prayer is a necefTary and excellent mean for ftirring up one in a fecure frame, and for attaining the Spirit to revive and quicken the work of his grace. 10. Believers may beg the Spirit to quicken them, when they find themfelves lifelefs •, as well as they may ask pardon, when they find themfelves under guilt, ri. Believers will be, and ihould be as defirous of livelinefs and fruit-

^ fulnefs, as of fenfe } yea, this is the order by which they mull come, and.

> fdould feek to come to the obtaining of fenfible prefence. 12. No commendation of any attainment in believers, nor any clearnefs of intereft, mould, make them fit down on their attainments, or become negligent y but, on the contrary, fhould fiir them up to aim at the more livelinefs and fpiritua in efs r that they may be anfwerable to that intereft they have in him, and to the commendation he allows upon them: For which caufe, this petition follows immediately upon the former commendation.

The fecond petition, which goes alongft with the former, is for the Beloved's prefence, Let my Beloved (faith fhe) come into his garden 7 and eat his plea-fant fruits^ Her defire, here-, is twofold, ift 7 That Chrift would come: This

dfithi

doth refpett a greater degree of nearnefs, notwithftanding of any thing (he enjoyed. idly, That he would eat bis pieafant fruits, that is, familiarly and friendly delight in his own graces ; and therefore it was me prayed for the influences of the Spirit, that there might be abundance of fruits for his fatif-fattion. The way flie preifeth this petition is very kindly, tho' the words be fhort. 1. She preiTeth it from the relation ftie had. to him, Let my Beloved (faith {he)some : This makes her requeft and invitation warm and kindly, 2. From the kind of the fruits :, they zxeplcafm fruits, that is, delegable in themfelves, and acceptable to him. But, 3. Left this fliould derogate from him, and arrogate to her felf, flie adds bu pleafant fruits : They are bis, and that makes them pleafant, fo that he cannot but accept them *, they are bis, being purchafed by him, wrought by him, kept in life by him : Tho 7 be bath made me the garden, faith fhe, wherein they grow (and the garden, as it hath weeds, is hers) yet all the good fruits, info far as any of them are to he found in me, are his : In fum, all my defire is this, (i.) To be fruitful ; Then, (2.) To have Chrift 7 s company, jhewing himfelf pleafed and prefent with me. Obferve, 1. Whatever believers have, they neither will, nor can reft upon it , nay, not in the moft eminent meafures of holinefs attainable here-away, without Chrift's pre-fence and company. 2. Fruitfulnefs and livelinefs help and contribute much to the enjoyment of Chrift's manifestations, John 14. 21? 23. 3. Believers, that aim ferioufly at the exercife of grace in themfelves, may confidently invite Chrift to come, and may expeft his prefence. 4. All believers fruits, even when quickned by the Spirit, are Chrift's. 5. This would be acknowledged ; and when we are moft fruitful, we would look on our fruits, not as our own, but as his ftill. 6. Chrift will feed or delight in nothing, but what is his own, and is acknowledged by his people to be fo : And there can nothing, which he will accept of, be fet before him but fuch. 7. Believers end and defign, in purfuing livelinefs and fruitfulnefs, is not, and ought not fo much to be their own fatisfaclion, and the feeding of themfelves, as the fa-tisfa&ion of Chrift, and the pleafing of him : for, that is bis eating bis pleafant fruits -, which is the Bride's great defire and defign, when flie calls for the north and fouth-wind; to blow upon her garden*

CHAP.

CHAP. V. BRIDEGROOM.

Verfe i. 1 am come into my garden^ my fifter, my fpoufe, I kaVe gathered my myrrhe with my fpice^ I have eaten my hony-comb with my hony, I have drunks my wine with my milk^: eat y 0 friends, drink, yea y drinks abundantly, 0 beloved.

THis chapter hath four parts* according to the parties that fucceffively fpeak. In the firft part, verfe i. Chrift fpeaks : And that it is he who fpeaks, doth at the firft reading appear , they are kindly words, well becoming him, and are the anfwer of her fuit in the former words -, and ib depend on them (for the divifion of this Song, as alfo of other fcriptures, into chapters, not being done by the penmen of the holy Ghoft, but by the tranflators, is not to be ftuck on where there is no queftion in the matter.) She defired him, verfe laft of the former chapter, to ccme; and now, in this verfe, Behold, I am ccme, faith he, &u In it we have, ifl, His yielding to come, idly, His carriage when he is come, as to himfelf: And alfo his intimation of both, $dly, His invitation to others, which may be alfo a part of his carriage when come, taken up in three, i. He makes himfelf welcome ^ and, 2. Others. 3. He intimates it.

The title being fpoken of formerly, the firft thing is, / am come into my, garden (as thou defired) my fifier, &c. Hence obferve, 1. Chrift hath particular and peculiar ways of coming to his people, and of nearnefs with them r even as he hath of withdrawing from them. 2. There are fome peculiar times, wherein he is more near than at other times. 3. Sometimes he will not only draw near to his people, but let them know he is near, and put them out of doubt that he is ccme.

Again, If we look to this as the anfwer of the former prayer,, we will fee,. I. Chrift is eafily invited and prevailed with to come to his people } and fometimes there will not be long betwixt their prayer and his anfwer, it ia the very next word. 2. Few words may be an effectual prayer to Chrift (as the former fuit was) a breathing or figh will not be reje&ed by him, where fincerity is. 3. Chrift will fometimes- not only anfwer prayer in the thing fought, but he will intimate, and let his people know that he hath anfwer-ed k.

More particularly, we may confider the anfwer,.. 1. As it agrees with her prayer. 2. As it feems defective. 3* As it is beyond it*

Firfi % It agrees fully to her laft fuit * ; fhe prayed. &* would come an£ eat, he

cxmtz

comes and cats. Obf Chrift will carve and fhape out fbmetimes his anfwer, even according to his peoples defires, as if they had the power of prefcribing their own anfwers. For, when our prayers make for our good, Chrift will alter nothing in them, but will grant them in the very terms in which they are put up.

Again, I fay, there feeras to be fomewhat defective, there is no return recorded of the firft fuit for livelinefs ; and her droufie, lazy cafe, ver% z, 3. gives ground to think, that that petition was not as yet anfwered. Obf 1. Chrift may be particular in anfwering one petition of the fame prayer, when yet lie may for a time fufpend an anfwer to another, in itfelf as acceptable to him. Yea, 2. He may anfwer the laft prayer, and feem to pafs over fomewhat formerly fought for.

Finally, Compare this anfwer with her laft fuit, he doth more than me required 7 for, fhe defired him only to come and ear, but comes, eats, gathers, &c. Chrift will often fluff in more in the anfwer, than was in the deiire of his people , and will do above what they asked or thought, Eph. 3. 20.

Next, His carriage (as to his own fatisfa&ion) is in three fteps, 1. / have gathered my myrrhe, with myfpice : Myrrhe and fpice fignify (as hath been often faid) the graces that grow in believers, who are this garden : His gathering of them is his pulling (to fay fo) and dreffing of them, as gardeners do their herbs and fruits, for making them ufeful \ here, ere he eat he gathers, nullifying, that as the fpices are his, fo he muft prepare them for himfelf: She cannot prepare what provifion Chrift gives her, till he do it , me cannot put forth to exercifethe grace me hath received, till he breathe on it.

2dly y I have eaten my hony-comb with my bony : When he hath prepared, he eats. By hony-comb and hony, is fignified the fame thing (as Chap. 4. ■ver. 11.) becaufe as that was favory and wholefom food in thefe days and places, fo are believers graces a feaft to Chrift.

yily, I have drunk my wine with my milk : Milk was for nourifhing, wine for re.frefliing \ Chrift mentions drinking of both, to fliew, how abundantly he was fatisfied, and fully feafted, both for meat and drink *, and how heart-fomly he entertained himfelf on it, as a friend that thinks himfelf very welcome. Confider here, 1. Meat and drink are mentioned: Chrift will not want entertainment where he is 7 he will invite and treat himfelf, where he gets welcome : Where Chrift gets welcome, he will never complain of the want of fare, he hath there a feaft. 2. He accepts all heartfomly , as Chrift iseafily invited, fo is he cheerful and pleafant company : Where he comes, he takes what there is to give him, he is not four and ill to pleafe. 3. There is myrrhe and fpice, milk and hony and wine , which is not only to fhew that there are diverfities of graces, but that Chrift cafts at nothing of grace that is

found

found in his people, he takes the milk as well as the wine \ he makes much ft the weaker grace, as well as of the mod lively. 4. He gathers and eats: As Chrifl provides food for himfelf, fo (to fpeak with reverence,) he is his own Cook*, none can drefs difhes for Chrift, but himfelf. 5. Where he gets the mofl ferious invitation to come, there may be much unpreparednefs for him when he comes, until he right it, and prepare his own entertainment himfelf. 6. Though things be not prepared for him, yetfometimes he will not fufpend his coming on that, nor will it marr his cheerfulnefs in his carriage, when he comes and is made welcome \ He dnjfeth and e&mfa 7. He intimates all this : Sometimes Chrifl may be well-pleafed with believers, and be feafling himfelf on their graces, and yet they not difcern it, nor believe it, until he intimate it, and make it known to them : And therefore, that their joy may be full, he gracioufty condefcends now and then to put them upon the knowledge of it, and perfwades their hearts of it.

The lafl thing is his invitation to his friends to eat with him, which is preffed, (u) By kindly compilations, Friends and Beloved. (2.) By three words, eat 9 drink* and that aboundantly. By Friends and Beloved, are under-flood believers, there are none other capable of thefe titles \ and it was fhe that prayed, that is here underflood by Friends and Beloved, and fo he an-fwers her. Hence we fee, the believer is Chrifl's friend, as Abraham, Jam. 2. 23. and Lazarus, John 11.11. were called. It imports, ift, A privilege on the believer's part, to be admitted to a fpecial league of friendfhip with him, when others are flaves or enemies. idly y A fpecial friendlinefs in Chrift's carriage to them * 7 familiarly, freely telling them all his mind, fo far as is needful for them to know, John 15. 1$. and lovingly manifefting himfelf to them, as one doth to his friend. 3^/y, It holds out a duty lying on the believer, to carry friendly to Chrifl and them that are his, John 15. 14. A man that hath friends mufi fliew himfelf friendly (Prov. 18. 24. ) to them: And feeing he trufls them, and expects no ill from them, they would be, like ChrifVs friends, anfwerable to their trufl. They are alfo beloved, the title that the husband gives the wife, for evidencing fpecial love : All Chrifl's friends are beloved, and believere are (whatever they be as to their defert, or in the eyes of men) both friends and beloved : No friend hath fnch bowels for his friends, as Chrifl hath for his friends. Friends and beloved are in the plural, 1. To fhew he excludes no believer, but includes all , and that with the fame ferioufnefs he invites and makes them ail welcome to feafl with him whether they be ftrong or weak. 2. Becaufe his mercy to one may be cheering to many, and he allows and would have others of his people to be cheerful, becaufe of his kindnefs and mercy manifefl to one.

His interfacing of them is held out*in three words, Firfr, Eat • that de-

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dares his defire to have believers partaking with him in the foul-refrefhing bleflings of his purchafe, by their refle&ing a& of faith comforting themfelves in the privileges, promifes and mercies allowed on them. Obf. r. The fame feaft is a feaft to Chrift and believers both. 2. Where he is cheerful, they fhould be Co alfo. The fecond word is, drink : He drinks, that is, fatisfies him-felf as fully feafted, to wit, with the graces of his people (Tuch is the complacency he hath in them, when he ftirs them up to any livelinefs of exercifej and he allows them in this cafe to be refreflied, fatisfied and feafted alfo : It becomes them to drink when he drinks, and bids them drink. The third word is, drink abundantly : That fliews the largenefs of his allowance, and heartinefs of his welcome, as a gladfom hoft, fo cheriihes he his guefts \ and all this is to be underftood fpiritually, of the joy and comfort which he allows on his people, even to ^ be filled with the Spirit? in oppofition to wine* Eph. 5. 18. which is more fatisfying, cheering and refrefhing to the inner-man, than wine is to the body. The fcope and dependence points out thefe things, 1. There is much notable foul-refrefhing to be had in ChrifVs company ? wherever he is, there is a feaft, Rev. 3. 20. 2.He allows his people largely to ihare of it } yea, it is his will that all fhould liberally improve this allowance, he willeth it. 3. If your joy run in a fpiritual channel, there cannot be excefs in it, if it were to be drunken with it, fo as to forget our poverty, and to remember our mifery no more. 4. Chrift is never fully fatif-fied at his own feaft, till he get his friends feafted and cheered alfo : He eats not his morfels alone, but is defirous to communicate his good things, according as they are communicable. 5* Chrift ? s preparing and drefling, is rather ior the welcoming of his friends, than for himfelf. I have gathered, eat ye? faith he. 6. Chrift. is a moft heartfom diftributer to others, and intertainer of his friends : There needs be-no fparing to eat where he invites. 7. Beli-vers, even Chrift's friends, needs invitation, by reafbn of unbelief, fenfe of wnworthinefs (which makes them finfully modeft) and-the dulnefs of their fpiritual appetite 0 and therefore they will need ("to fay fo) bidding and intreaty oftentimes to eat their meat, and to cheer themfelves in him,, and he will not let them want that* 8. Wherever Chrift is prefenfc, there is a feaft with him for them that, are in his company y he flips with them,.and makes them fnp with him , and all is his own, and of has own drefling. 9. It is a gift of Chrift's-mercy* notonly to have grounds of confolation* but to be inabled to comfort our felves in thefe grounds \ (as, in outward things, it is one gift to have,, andanother tohave the cheerful ufe of that which we have) for the believer may have the one when he wants the other : and when he hath.the one, to have the other added, is a double mercy, as the exhortation, Wydrinky &c< imports. 10. It is not every one who is Chrift's friend,nor

every.

every one that hath that honour to comfort and feafl themfelves with him \ it is a privilege that is peculiar to them who are his freinds indeed.

BRIDE.

Verfe 1. 1 fleep, but my heart waketh: it is the Voice of my <Bc~ loVedthat ktiockgth, faying. Open to me, my Jijler, my loVe y my doVe 9 myundefiled: for my head is filled with dew, and my locks with the drops of the night.

From verfe 2. unto the ninth (which is the fecond part of the chapter) the Bride fpeaks, and fets down a very complex piece of her condition, which we take up in thefe three. 1. Her condition is fhortly fet down. 2. The mutual carriage of the Bridegroom and Bride are recorded^ wherein (as it were) grace and loving kindnefs in him, and unkindnefs iii her, are wreftling together for a time. 3. The out-gate, and the way how fhe attained it, by feveral fteps on his fide, and hers, are particularly infifted on from verfe 4. with what followed thereupon.

Her cafe is in fhort, I fleep, but my heart waketh; or (as it is in the original) I fleeping, my heart -waking : It is made up of contraries, and feeming paradoxes •, fhe is diftinguifhed from her heart, and the fleeping of the one is oppofed to the waking of the other: Both this fleeping and waking are fpiritually to be underfiood \ the firft fignifies a ceafing from fpiritual duties, •r a flifpenfion of thea£Hng of fpiritual life, by railing of fbme inward corruption, that dulls and binds up the fpiritual fenfes, as in natural fleep the external fenfes are dulled and bound up: So, 1 Thejf. 5. 6. and Rom. 13. 11. Let h* not fleep, but watch and be fiber . This is a further degree of fpiritual diftemper, beyond what was chap. 3.1, 2. where fhe was on bed, and yet feeklng; but here fhe jleeps and lies ftil), as we fee ver. 3. It imports, \ft, An interruption of livelinefs and a&uai exercifmg of grace. 2dly 7 An indif-' pofition and lazinefs in the frame of the fpirit, added to that. $dly y A fort of acquiefcing and netting fecurely in that indifpofition, with a lothnefs to flir and be interrupted, fuch as ufeth to be in the bodily fleep, and fuch as appears to be here from the following verfe : It is fleepinefs, or to be given to fleep, fuch as the fluggard is fubje& unto, who fleepeth exceflively, and cut of due time. This / that fleepeth, is the believer, but confldered in fo far as unregenerate *, as, Rom. 7. 18./ knew, that in me (that is, in my fiefli) there dwelleth rogood thing : For, as the believer hath two different natures, wh ; ch have oppofite actings *, fo are they confldered as two different periods. Hence in that, Rem. 7. J,yei not /, &c. by which Paul as renewed, is diftintfuiflierf

B b 2 ft cm

from himfelf as uarenewed. By waking? is underftood fome livelinefs and fenfiblenefs, or at leaft life, in oppofition to the former deadnefs and dulnefs \ as, Rom. 13. 11. It is high time to awake : And, i Thejf. 5. 6. Let us watch and be fober , which is oppofite tp that fpiritual droufinefs, wherein we are fcarce at our felves. My heart, logics to the renewed part, which is often called thefpirit, that lufteth againfi: the flejh y as, Gal. 5. 17. and the law in the mind, Rom. 7. circumcifion in the heart? Rom. 2. 25. the new heart. in the covenant, Ezek. 36. In fum, it is this, Things are not right with me, and indifpofition to duty, or lifelefnefs in it, is great (as it is with one that is in a fleep) yet even then there is fome inward ftirring of life, appearing in conviction of judgment, challenges, purpofes, protections of the inward-man, againfi this dead and lazy frame, as not delighting in it, but^ difpleafed with it, &c. wherein the new nature wreftles and yields not, nor gives itfelf leave to confent to it, although it can acl: nothing, at lead in a lively way, under this condition: Thusihe is fleeping, becaufe ihe atts nothing -, yet, the heart is waking, becaufe it is kept from being involved in that fecurity, though it be bound up, and overpowered with corruption, that it cannot win to acl: according to the light and inclination that it hath within. Hence obferve, 1. That the believer hath two different and oppofite natures and principles within him, leading him divers ways} the carnal and fleeping /, and the renewed and waking heart. 2. They may be both at one time a&kig oppofite-]y, the one lufiing againfi the other?Gal. 5. 17. 3. Sometimes corruption may prevail far over believers that have grace, and lay them (though not quite 4ead, yet) faft afleep for a time, and marr ki a great meafiire the exercife of their grace. 4. Believers, at their low eft, have life in them, and (by reaibn of their new nature) are not totally and fully involved in their fecurity and backfliding conditions. 5. There may be fome inward apprehending of our hazard, and dangerous condition, when it is very fad and low, fo as believers may know it is not right with them, and yet fas it is here with the Bride,) may continue under it, and lie ftill. 6. Spiritual lazinefs and fecurity is incident to the flrongeft believers : Their*/* virgins may (lumber and fleep,. Matth. 25. 7. Yea, after the greateft. manifertations, and often on the back of the fulleft intimations of Chrift's love, and the mollTweet invitations they have from him, and moft joyful feaftings with him, they may be thus overtaken, as the words preceeding bear out: The difciples fell in this diflemper, that fame night after the Lord's flipper. 8. Believers may fall over and over again in the fame condition of linful fecurity, even after they have beenrouzed and. raifed out of it; as this, being compared with chap. 3. will clear. 9. The more frequently believers (or any. other); relapfe in the fame-fin, they will.go the greater, length readily in it* and >; by falling more, dangeroufly, be

more

more hardly recovered than formerly : Now fhe fleeps } and when put at, will not rife, but fliifts, which is a further ftep than was chap. 3. 10. Lazy fits of indifpofition, and omimons of duty, do more frequenty Ileal in upon believers, than pofitive out-breakings and commiiftons •, and they are more ready to pleafe themfelves in them, and to ly ftill under them. 11. Believers mould be fo acquaint with their own condition, as to be able to tell how it is with them, whether as to their unrenewed or renewed part •, fo here, JJleep^bat my heart rvaketb* 12. Believers, in taking up their condition, would advert both to their corruptions and graces j and, in their reckoning, would put a diftin&ion betwixt thefe two, otherwife they will mifreckon on the one fide or other : They would not reckon themfelves wholly by. the attings of nature, left they difclaim their graces \ nor yet by their renewed part, left they forget their unrenewed nature \ but they would attribute e-very effecl: in them to its own caufe and principle, where-from it proceeds. 13. It is good for a believer, when overcome with corruption, and captivate by it, to difallow and difown it from the heart, as not allowing what they do, and to prefent this to God, as a proteftation entred againft their prevailing lulls. In fome fenfe, a believer may both condemn himfelf as fmful, and abfblve himfelf as delighting in the law of God, at one and the fame time \ and where he allowes not his corruption, but pofitively diffents from it, he may difclaim it as not bfcing his deed.

This being her cafe,, follows the Bridegroom's carriage, which is expreffed in the reft of verfe 2. and her carriage (implied only in this verfe) is more fully expreffed, verfe 3. His carriage holds out the great defign he drives*, and that is to have accefs to her, and to have her roufed up : For attaining of which, i/r, He doth fomething, and that is, knocks at the door, idly, He endures and fuffers dew and dreys in the cold night, and yet doth not give over. 3^/y, He fpeaks, and ufeth many perfwafive arguments for that end :: All which fhe obferves, and yet lies {till. It is in fum, as if a loving huf-band, that is fhut out by a lazy, yet a beloved wife, would knock,. call r and. waiting on ftill, ufe many arguments to perfwade her to open :, fo doth our fpiritual Bridegroom wait upon believers, whom he loves, to have them brought again to the lively exercife of faith in him, and to a frame of fpirit meet for communion with him. To take the words as they ly, there is, (1.) The Bride's obfervation (as it were in her fleep) of the Beloved's calling at the door. (2.) There is fet down his call. (3.) The arguments he ufeth-for prevailing with her. By knocking is underftood the inward touches of the word upon the conference, when the efficacy of the Spirit goes alongft, which, raps at the Bride's heart, as knocking doth at a door, and. is the mean of a— waking her from fpiritual fleerj, as knocking at a door is a.mean, of awaking;

frorru

from bodily fleep: So it is, Rev. 3. 20. Behold, I ft and at the door and knock • in which fenfe the word is compared to a hammer, Jer. 23. 29. It takes in thefe three, Fir ft, A ferioufnefs in him that fo knocks. Secondly^ A power and efficacy in the word, that fome-way affects the heart, and moves it. Thirdly, It implies lome effect it hath upon the heart, as be : ng fomewhat affe&ed with that touch •, therefore it is his voice or word, that not only calleth,but knock-eth, implying Come force it had upon her. By voice is underftood the word, as chap. 2.8, 10. yet, as backed with the Spirit and power, and as commended thereby to the conscience, 1 Cor. 2. 4. and convincingly demonftrated to be the very voice of Chrift :, yet, fo as rods inward and outward, and other means, may have their own place, being made ufe of by him, yet ftill according to the word. His great end, for which he knocks, is in that word open • which, as it implies her cafe, that her heart was in a great meafure fhut upon him, and that by fome carnal indifpofition he was kept out of it, and was not made welcome \ fo it requires the removing of all that ftopt his way, and the calling open of the heart by faith to receive his word, and by love to receive himfelf: And in thefe two efpecially, this opening doth confift, i/r, In theexercife of faith, jiots 16. 14. The Lord opened the heart of Lydia\ and that is expounded, (he gave heed unto thefe things which Paul fpoke. idly. An inlarging and warming of the affections towards him (which ever comprehends the former) as, Pfal. 81. 10. Open thy mouth wide, and I will fill it; ,What that is, the refufal following declares, My people would not hear (that is, believe) Ifrael would none of me, or loved not me (as the words in the Original import) they cared not for me, they dejjred me not, and would not quit their idols} as in the foregoing words, verjf$. is mentioned. $dly, There refulteth from thefe two a mutual familiarity, as Rev. 3. 20. If any Man will t>pe??^ I will ccme in and fup with him, and he with me. This opening, then, imports the removing of every thing that marred fellowfhip with Chrift, and the doing of every thing that might difpofe for enjoying of it, as awaking, rifmg, &c. all which follows in the 4. verfe \ and while he commands to o-pen, he-calls for the entertaining of fellowfhip with him, which now is by her droufmefs interrupted. Which two parts of the verfe put together, hold forth, 1. That Chrift's own Bride may fhut the door on him, and fo make a fad feparation betwixt him and her. 2.Chrift's word is the great and ordinary external mean, whereby he knocks at mens hearts, and which he makes ufe of for begetting faith in them. 3. That, in a believer's fecure condition, there will be fometimes more than -ordinary convictions, ftirrings and motions by the word. 4. That the word of God, backed with power, will reach the fe-curefl heart, and affect it. 5. That believers will difcern Chrift's voice and call, when their condition is very low. 6. It will be refrefhful to them to

hav£

have him knocking: fhe looks on it as a kindly thing, even to have his knock bearing-in convictions, challenges, or fomewhat elfe on her^ tho' it pleafe not her flefh, yet, in as far as fhe is renewed, it will be the voice of her Beloved to her. 7. Chrift hath a way of following his own, even when they are become fecure •, and fometimes, then, will make his call, challenges or convi&ions purfiie more hotly and preflingly than at other times. 8. When Chrift knocketh and preffeth hardeft, it is for our own good, and it is a token of love in him to do fo \ for, there is nothing more deplorable, than when he faith to one under indifpofition, and in an evil cafe, Let him alone. 9. When Chrift calls by his word, it is then our duty to open to him, and to receive him \ and this can no more be flighted without fin, than prayer, mortification, and other commanded duties, can: be neglected or flighted without fin. 10. Chrift may call very preffingly, and his word may have fome work on the confidence and affections of hearers, and they be fome-way affefted with it, and yet the word be reje£ted > and the heart not made open to Chrift *, as here fhe deep ftill notwithftanding •, and! the following verfe confirms it. 11. There are fome operations of the Spirit,, which tho' they be more than a common work on the generality of hearers, yet are not faving, and may be, and often are, even by believers fruftrate for a time, and by others for ever \ for, this knocking gets a refufal, verfe 3. So deceiving, beguiling and dangerous are common motions to reft on, when the finger of gracious Omnipotency is not applied, as verfe 4. 12. Chrift's de-fign, when he knocks fafteft, is friendly \ and yet it fometimes faith, things are not right: This is the end of all his knocking and fpeaking to a people* and then it is plaineft when he fpeaks moft powerfully*

Secondly ,. The way how Chrift preffeth this, is, i/r, By fhewing who he was •, it is me y open to me : There can be no greater commendation given to Chrift,. nor weightier argument ufed for him, than to make it known, that it: is he, the Husband, Lord, &c. whofe the houfe is, and to whom entry by right from the wife, ought to be given. 2.dly y By giving her love titles, and claiming her as his,, in many relation?, as, my fifter, love r dove r and (which was not mentioned before) undefiled is added, that is, my- per feci one, or upright fmcere one, as it is often rendred. Thefe titles given now, and fo many at once, ihew, 1. That belie vers, when fecure, have very much need of the Spirit to roufe and ftir them up : Souls are not eafily perfwaded to receive Chrift. 2. There is wonderful love in Chrift,. that condefcends fo to entreat his people, when in fuch a fecure cafe : Even then he changes not her name^ no more than if all things were in good cafe v for, our relation to him depends not on our cafe. 3-. Chrift will fometimes very lovingly deal^. even with fecure fouls in his way, for obtaining entry, and perfwading them to open to him, and fometimes will apply the moft refrefliful gofpel-offers and invi-

tations, and ufe the moll kindly compellations for that end. 4, Chrift fome-times will overlook the lazy diftempers of his people, and not always chide with them for thefe, but give them their wonted ftiles, notwithflanding. 5.The kind dealing of Chrift to his people, will ever prove love to be on his fide, but will not always prove, that the perfons, fo dealt with, are prefently in a good condition^ for, he may accept their perfons, and fpeakcomfortably as to their Hate, altho 5 he approve not their prefent condition, as here. 6. We may fee that Chilli's love is not founded on our merit, noriiup and down, according to our variable difpofition •, but he prevents both, in his dealing with his people. Thefe titles being made ufe of, as a motive to anfwer his call, and to open to him, Ihew, 1. That the perfwafion of Chrift's love in fouls, is a main thing to make way for their entertaining of him. 2. That it is a lhame for a believer, fo beloved of Chrift, to hold him without at the door, when he knocketh to be in. Grace would make a heart to blufh, and in a manner look it out of countenance, that would refufe his kindnefs.

The third and great argument, is, For my head is filled with dew, and my loch with the drops of the night: Very lhame might prevail with the wife, when the husband nfeth fuch an argument as this: It is even as if a husband, Handing long without doors in a tempeftuotis night, Ihould ufe this motive with his wife, toperfwade her to let him in, It will be very prejudicial and hurtful to my health, if thou open not unto me ; for, I have flood long without: This may, no doubt, be prefumed to be a very ftrong and prevalent argument with a loving wife ; yet, it gets but a poor and very nnfuitable anfwer from the Bride. By dew, drops and night-time, are underftood, afflictions, external crofTes and lownefs : So, Daniel 4. that king is faid to be wet with the dew of heaven in his low condition, as having no henfe to fhelter himfelf in, but being obnoxious to all changes and injuries of weather : and Jacob mentions it as a part of the toiifom labour, that he had with Lab an, I did endure the heat of the fun in the day, and the cvld in the night-, that is, he was ever watchful, and fpared not himfelf, for the hurt of either day or night: Here Chrift's fpiritual fufferings alfo may come in, whereby he made himfelf obnoxious to the Father's wrath and curie, that he might have accefs to communion with his people ', and the account that he hath of being kept out by his people, as a new piece of his fuffermg, or as a painful reviving of the remembrance of his old fufferings. The Icope is to fliew, that as a kindly husband will fo deal with a beloved wife, and expect to prevail, being put to this llrait ; fo doth Chrift: with his people, being no lefs delirous of a room in their heart?, and being as much troubled by their unbelief, as any man is, when put to Hand in the cold night, under dew and rain, at his own door. Th's way of arguing faith, 1. That the believer,, as fuch, loves and refpccls Chrift, and would not have

him

him fuffering, as a kind wife would be loth to hazard her husband's health. 2. That Chrift expounds h#r fo, even when file is lazy and keeps him out, otherwife this argument would be of no force, nor would he have ufed it: He will fee much evil (to (peak fb) ere he notice it in a believer } and is not fuf-picious, even when occafions are given. 3. Believers are often exceeding un-anfwerable to the relation that is betwixt Chrift and them, and may ftiffer Chrift to ftand long waiting without. 4. It affe£b Chrift much (and is a fuf-fering to him, and a kind of putting him to open fhame, and a crucifying again ofthe Son of God) to be kept out of hearts by unbelief : And there can be no pardonable fin, that hath moe and greater aggravations than this ; for, it is cruelty to kind Jefus Chrift. 5. Believers, even when Chrift is in good terms with them, may fall in this fault. 6. Chrift is a moil affe&ionate fuiter, and jpatient husband, that thus waits on, even when he is affronted, and gives not over his kind fuit: Who would bear with this, that he bears with and paf-feth by, and continues kindly notwithftanding ? Many ftrange and uncouth things are comported with, and overlooked betwixt him and believers, without hearing, that the world could not digeft. 7. Our Lord Jefus hath not fpared himfelfi nor fhunned fufferings, for doing of his people good : Jaccb's care of^ and fuffering fovLabarfs flocks, and Neby.chadnez.z,ar his humiliation, was nothing to this. 8. The love of Chrift is manifefted in nothing more for his people, than in his fufferings for them, and in his patient on-waiting, to have the benefits thereof applied to them. 9. Chrift's fufferings, and his affe&ionate way of pleading from them, mould melt hearts in love to him, and in defire of union with him, and will make the refiifal exceeding finful and fhameful, where it is given : 6 fo ftrong arguments as Chrift hath, to be in on the hearts of his people! and how many things are there, to plead for that?

Verfe 3. 1 have put off my coat, how fhall I put it on ? IhaVe

wafhed my feet, how fhall I defile them ?

The Bride's anfwer is here fet down, but O how unfuitable to that which was his carnage ! He ftands,fhe lies •, he without, fhe within 5 he calls friendly •, fhe ungrately fhifts it, at beft : As if a wife fhculd anfwer her husband fo calling, / am now in bed, and have fut off my clothes, and wajl:en my feet, and fo have compofed my felf to ref^ I cannot rife, it would hurt me.to rife : So doth the Bride thus unreafonably, and abfurdly put back this fair call, upon a two-fold fhift, both which are fpintually to be underftood, as the fleep and opening, formerly mentioned,were. In it confider, (1.) The anfwer. (2.) The manner of it. (3.) The particular grounds which me layeth down to build t on. And, (4.) The faults of this reafcning of her?, which at firft may be con-

C c ' eluded

{?% An Expofition Chap. 5

f — i »' ... 1 . ■. . . .—■ ■ —~—

eluded to be unfbund. The anfwer, in general, is a denial, as the event clears , and it is like that, Luke iu 7. I am in bed, and my children with me, trouble me not, &c. Yea, how can [put them on ? Thefe words (being the interrogation, not of one doubting, but of one ihifting) imply a vehement denial, as if it were a raoft unreafonable and impoifible thing, for her to give obedience to-what was called for ; Which fhews, that Chrift may get moft indifcreet re-fufals to his faireft calls : Which refufal is thus aggreged, ift, It was againft moft powerful and plain means : The moft powerful external ordinances may be fruftrate ; even Chrift himfelf in his word, when he preached in the days of his flefh, had not always fuccefs. idly, It was againft her light, me knew it was Chrift's call: Even believers may fit challenges againft their light, and iin wittingly through the violence of tentations, though not wholly willingly. $dly n She had invited him by prayer, chafer 4. 16. yet now lies ftill : Which lets us fee, 1. That believers, in their carriage, are often unfuitable to their prayers : There may be, and is often a great difcrepancy betwixt thefe. And, 2. Often believers may be more defirous of an opportunity of meeting with Chrift, or any other mercy, when they want it, than watchful to make the right ufe of it, when they have gotten it.

Her way is to give fome reafons for her refufal, as if fhe could do no o-therwife, and were not to be blamed fo much for her ihifting of Chrift *, as the words, how can J, &c. import. Obferve, 1. The fleih will be broody and quick, in inventing fhifts for maintaining of it felf, even againft the cleareft convictions and duties. 2. It is ill to debate or reafon a clear duty?, often Satan and the flefii gets advantage by it. 3. Folks are oft-times very partial in examining their own reafons, • and are hardly put from their own grounds once laid,, altho* they be not folid •, and the moft foolifh reafons will be convincing to a fpiritual iluggard, who, in fbftering his eafe, feems wifer to himfelf, than one who can render the moft concludent arguments, and ftrongeft reafons to the contrary, Prov. 26. \6. The opening of the particular reafons will clear this} The fir ft is, I have put off my coat, and the conclufion is, How can 7-put it on ! Putting off the clothes, is an evidence of mens betaking themfeives to reft, as keeping them on, is a fign of watching : as in Nehemiah 4. 23. None of us put off clothes, fave to waflring, Hence keeping on of the clothes is borrowed, to fet out fpiritual watchfulnefs, and hiding of fpiritual nakednefs, as Rev. n5. 15,. Bleffed is he that wztcheth andkeepeth his garments, lefi he walk naked: And, on the contrary, putting off ofclothes,. fignifieth not only a fpiritual drouii-nefs, but a high degree of it ', as having put off, and fallen from that tender-j-efs and watchfulnefs in her walk, wherewith fne was clothed, chapter 4, it. and is now fomewhat fettled in her carnal eafe and fecurity* From this fhe Mg»etfy, How fiall I put it on I The force of the reafoa may be three ways con-

fideredy

fidered, 1. As it imports a difficulty in the thing, how mail I do it ? O it iV difficult! 2« As it imports an averfnefs to it, in her felf: It ftands againlr her heart, as a feeming unreafonable thing, as Gen. 39. Howjhail J do this great w ckcdnejs ? Sec. 3. A fort of fliame may be in it, I am now out of a,pofture, and I think fhame to rife, and to be feen : Which fliews, i/> That it is hard to xaife one that hath fallen into fecurity. idly, To lazy fouls every thing looks like an inftiperable difficulty \ their way to duty is as an hedge of thorns, Tnv % 15. 19. and there is a lion in their ftreets, and fometimes,as it were, even in the houfe-fioor, when any duty is preffed upon them, that would rob them of their carnal eafe, Prov. 26. 13. ana 22. 13. $dly y It is much for one, in a fecure frame, to wreftle with their own indifpofition ^ it is a wearinefs then to take the hand out ef the bofcm> Prov. 26. 15. 4*%, It is not a commendable fhamefatfnels, but mutt needs be a very finfiil modefly, that keeps one from duty : It was indeed more fhameful to ly frill, than to rife.

Her fecond ground is of the fame nature, I have wafhed my feet: warning the feet, fitted and prepared for reft ; mens feet > in thefe countries, being, by walking bare-footed, fome way ftiffned, beaten and bruifed, which by waih-ing were eafed and refrefhed ; as we may fee, Gen. 18. 19. in Abraham and Lot's carriage to the angels, fuppofmg them to be men : So here, it is, I have fitted and compofed my felf for reft, as being wearied with the painful-nefs of holy duties *, and now fhe cannot endure to ftir her felf toward thefe, as if that would again defile hej:: In which reafoning, there are thefe faults, 1. That fhe doth at all offer to debate a clear duty, this makes way for the fnare. 2. That fhe interprets the ftudy ofholinefs, and communion with Chrift, to be a trouble, and carnal fecurity to be an eafe : There will be ft range mifreprefentations, fometimes, both of our faults and failings, and of Chrifl's worth and excellency, which have much influence on our deadnefs and finfM diflempers. 3. She makes one finful attion the caufe of her continuance iff another : There is often a connexion amongft fins, and one draws on another ^ the premiffes, that the flefh lays down as principles, will ftill bear con-clufions like themfelves: It is unfound and unfafe reafoning from thefe. 4«That which fhouldftir and perl wade her to rife, to wit y that fhe was not right, fhe makes a motive of it, to ftrengthen her felf in her lazy inclination to ly ftill. Carnal fenfe draws conclufions moft unreafonable in every thing, and tends ftill to fofter it felf ^ whereas, faith and tendernefs would reafon the quite contrary, 5. She puts too honeft a name upon her fecurity, and calleth it the warning of her feet, which was indeed the polluting of them : Fairding and plaiftering over our own evils, is a great foftering of fecurity, yet too common •, as to call unbelief humility, prefumption faith, fecurity peace, &c\ We give to fin the name of virtue, and then without a challenge

Cc2 main-

\$6 An Expojition Chap. 5.

jnaintain k •, which is a degree of putting darknefs for light, and bitter for fweet, and a fort of calling evil good, which brings under the hazard of the pronounced wo, If a. 5. 20. 6. She fails here, that fhe expeds more eafe in lying Itill, than in opening to Chrift, whereas it is but the flefh that is troubled at Chrift's prefence •, but folid fatisfa&ion is only to be had in his company : Flefh hath ever fecret fears of Chrift's company, as if it were intolerable, irkfom and troublefom to be a Chriftian in earned •, and thefe whimperings, and wicked fuggeflions of the flefh, may have fometimes too much weight with a believer. .7. She miftakes Chrift's word, which preffed that be might be admitted, who was a moft loving husband, and had fuffered fo much in waiting for entry \ but, fhe dates the matter otherwife, if fhe that was at eafe fhould trouble her felf, that fo the fhift might feem reafonable: Tho'Chrift be notdire&ly and downright refufed, and the heart dare not under convi&ions adventure on that, yet, by oppofing refpefl: to our felves to him, and by fhifting to open to him when he knocks, many are guilty upon the matter of refuting and flighting Chrift^ himfelf, when they think they flight not him, but would only fhun fomething that is troublefom to them-felves. Thefe words are not fa to be looked on, as if explicitely believers would fo argue 0 but that in their lazy and droufie fpiritual diftempers there js fuch arguing on the matter, and fuch or fuch like fhifts prevail often to make them keep out Chrift, when dire&ly they dare not refufe him : which. «loth evidence the power and fubtilty of corruption, even in a believer, and the greatnefs of the love of Chrift that pafTeth it by.

If it fhould be asked, Why is this finful diftemper of hers regiftrate, and put upon record ? We fay, 1. For her own good : It is profitable for believers to mind and record their mifcarriages to Chrift, as well as his kind dealings with them* z. It is for the honour of the Bridegroom, whofelove appears and fhines moft brightly, when it is fet for-againft her mifcarriage :. Believers would acknowledge their infirmities and failings,, as well as their mercies and graces, when it may make to the Bridegroom's commendation. 3. It is for the edification of others : Often one believer's infirmities, through God's bleihng, may prove edifying to others,, for making them watchful, and bidding them ftand, and fuftaining of them when fallen } the infirmities of Job, under his fore trials, have ftrengthned many, as his patience hath, convinced them.

In fum, this reasoning is indirect and frivolous, fhewihg, in the general, 1. That men incline to cover their fecret mifregard of Chrift, as if it were rather tendemefs co themfelves, than indifcreet difrefpecl to hrni, yet he expounds it fo : As, Matth. 22. 5. when they alledge it as a neGeilary excufe^, ftat they behoved to wait on their farm and. merchandife^ he interprets it,

they

they made light of the invitation to the marriage of the Kind's Son. 2. It fliews, that the fhifts, whereby men put back Chrifl, are exceeding frivolous : There can be no ftrong nor relevant reafbn alledged for our flighting Chrifl, and for our ruining our ielves in flighting of him in the offers of his grace in the Gofpel} altho' corrupt nature exercife and rack its invention, to find out reafbns to plead our excufe, yet,, when fuch reafbnings are examined, they will not abide the trial. 3. That, when mens hearts are in a declining frame, very trivial and weightlefs arguments will prevail to make them keep out Chrifl \ and, for as trivial as they are, they would prevail even with believers, did not grace refute them, and make way for his entry into the foul*

Verfe 4. My Beloved put in bis band by the bole of the door, and my bowels were moved for him.

There follows, in this fourth verfe, a fecond f!ep of ChrirVs carriage, with the effe&s of it: He gives not over, but puts in his finger, and powerfully makes application to her, by afaving work of the Spirit upon her hearr,which hath the defired anddefigned effect following upon it -, fhe rifeth and openeth.

In this we have, 1. The mean applied and made ufe of. 2. The manner of application, (for that the worker is the Beloved himfelf, is clear) The mean is his handy which in fcripture fignifieth three things, when attributed to God,. 1/, His Omnipotency, whereby he doth what he pleafeth, Exod. 15. 6. Thy right hand y 0 Lord, is become glorious in fower : And, Exod, 8. ip, it is faid, Tins is the finger cfGod, that is, his power. 2dly y It is taken for the Spirit, or the common operations of the Spirit, whereby miracles, beyond the power of man, are wrought r as by comparing Matth.. 12. 28. with Luke 11.20. will be clear. $dly y It is taken for the faving work of the Spirit, applied for the working of faith in the elecl: at the firft, or renewing and confirming of it afterward in believers j as, Alls n. 21. The hand of the Lord was with them, and a great number believed. This is it which is pointed at, I fa. 53. 1. where, Who hath believed t and to whom is the arm of the. Lord revealed ? are made of equal extent: And fb efpecially it is to be taken here, as the fcope clears, to wit for the immediate powerful work of the Spirit, made ufe of in the working of faith, as a key is made ufe of for the opening of a door.

The way of applying this mean, is, he put in his hand by the hole of the door .-, where (following the fimilitude of a husband ftanding at a fhut door, and not getting entry) he fhews what he did, when knocking prevailed not *, to wit, he took an effectual way of opening it himfelf* which is ordinary by putting in the key, or fomewhatr elfe, at the hole of the door: So Chrifl by his Spirit made open the heart, in a kindly native way y notiy breaking open, but

by

x 9^ An Expofition Chap. 5.

by opening •> he indeed having the key by which hearts are opened, even the key of David, that opens and no man jhuts, and puts and no man opens, Rev. 3. 7. Which words do mew, 1. That befides the call of the word, and any common conviction that is thereby wrought in the heart, there is, in the con-verfion of fmners, an immediate, real, powerful and peculiar work of the Spirit that accompanies the word. 2. That the application of this isneceffary } and that men, being row aileep, and dead in fin, cannot without that be ftirred and quickned by the moft powerful external ordinances, or common operations: Nay, even to the believer's reviving from his backflidden and droufie cafe, this work of omnipotency is needful. 3. This work of the Spirit is effectual, and, when peculiarly applied by Chrift, cannot be fmflrate \ for, he puts in his hand, and the effect follows. . 4. Although it be a moft powerful work, yet it works k : nd!y, and brings about the effefl: without wronging of the natural faculties of trie foul, but makes life of them formally for bringing forth the erYe& } as one that openeth a door by the lock, makes ufe of a key, but doth not hurt nor deflroy the lock : There is therefore no inconfiftency betwixt Chrift's opening and ours *, for, he co-a£h not, nor forceth the will, but fweetly determines it, fo that it cannot but be willing ^ he takes away un-willingnefs from it, and makes it willing, Pj'aU 110. 3. Chrift hath the keys of hearts, and can open and fluit at his pleafure, without wronging of them. 5. Grace being the work of a high hand, it cannot be eafie to procure welcome to Jefus Chrift even amongft believers, and much lefs with others* who ha e no principle of grace within to co-operate with Chrift. <j. Chrift Jefus, as he is a moft powerful worker, fo is the work of his power moft free, fbvereign and wonderful ; which clearly appeareth, in that it is applied on the back of fuch a flighting anfwer, and not before: Yea, 7. Oftentimes the work of grace furprifeth his own, when they are in a moft unfuitable cafe, and when in refpecl: of their deferving they might have expected the quite contrary : Certainly, we are not obliged to our free-will for our converfion, but to his Spirit} nor to our predifpofitions for his applying of it, but to his own grace, who, in his gracious way of dealing with his people, comes over many obftru&ions, and packs up (to fay fb) many affronts and injuries.

If any fliould ask, Why Chrift did not apply this work, and put in his hand at firft, but fufpends it till he had gotten a refufal, and be now at the very withdrawing ? Anfw. 1. He doth this to mew the fovereignty of grace, that works as well when it will, as on whom it will : Grace muft not be limited by us in the manner or time of its working, more than in its work, or fubje£r, matter upon which it worketh. 2. By this he difcoverteh, what believers would be without his grace (and fo would teach them to walk humbly) which -otherwifehad not fo well appeared. 3. His wifdom and

tender-

• —'•'■ .. 1 ■■ 1 ■■ .I ——

tettdernefs appears herein, that he will not withdraw from her ? and leave her litelefs tooj but, ere he awake challenges in her,he will make her lively in the exercifes of her graces *, otherwile ihe might have lyen ftill in her deadneis : Chrifl times his operations, his appearings and withdrawings, with much tendernefs, wifdom and discretion.

-This work of the Spirit puts a ftir in the Bride, whieh vents it felf in four fteps. I. tier bowels are mved. 2- She arijeth. 3. Her fingers drop with myr,;e. 4. She opens. All which may be confidered, either, if, As effects following the work of the Spirit, whereby me is recovered from iiich a condition : Or, zdly. As duties lying on a believer: Or, $dly, As they hold out the order of the effects wrought by the Spirit. In general, it holds forth,

1. That the work of the Spirit, when it is effectually applied, makes a very great, palpable and univerfal change upon the perfons in whom it works : There is a great difference betwixt the Bride's carriage here, and what it was, verfe 3. 2. Altho' it be not abfolutely necelTary, nor ordinary for a believer, to know the inftant of his converfion 0 yet, when the change is fudden, and from an extremity of a finful condition, it will be difcernable, and the fruits following the change will be the more palpable. 3. A believer would endeavour to be clear in the change of his condition *, and when this clearnefs is;attained by the diftincl: uptaking of the feveral fruits of the change, "it is very irfeful and profitable for eflabiiihing the believer in the confidence of his intereft in Chrift, and that there is a faving change wrought in him : So here,, the Bride both afferts him to be her Beloved, and likewife the reality of the change he had wrought in her.

The firft effecl: is, My bowels were moved for him.^ which, in fhort, holds forth the kindly exercife of ferious repentance, aiTecling and flinging (as it were) the very inward bowels, for flighting Chrift fo long: Which will be cleared by considering, 1. What is meant by bowels. 2. What by moving of the bowels, 3. What that is, for him. By boweltkve underftood either ibr-row, and that in an intenfe degree, as Job 30. 27, My bowels boiled \ Lam. i 0 20. My bowels are troubled } and Jer. 4. 19. My bowels, my bowels, I am pained at the very heart : Or, bowels are taken for arTe&ion and tender love in the; higheft degree, fuch as mothers have to the children of their womb,.. Philip*

2. 1, 2,. If there be any bowels *, and Philemon, v. 12. Receive him that is my own bowels. Thus they are taken, Ija. 63. 15. Where are t!y bowels ? and frequently elfewhere, both in the Old and New Teftament. By moving of the bowels (or founding, or making a noife, as the word is elfewhere truncated, Jfa. 10V. it-., and 63. 15.) is underftood a-fenfible furring of the afteitibns,. when they-begin to Hound, and that kindly, and in a moll affectionate manner, either federally or jointly -, fuch asis the turning cfthe bowets^HofAi. and the troubling

the bowels, Jer. 31. 18, 19, 20. It is even fuch as is kindly fympathy with perfons that are dearly beloved, when any fad change befals them. It is called the yerning of the bowels, fpoken of that mother, 1 Kings 3. 26. who was fo affe£ied towards her child, out of love to him, that fhe had rather quit him to the other woman that was not his mother, than fee him divided, her bowels were fo hot towards him : (another thing than was in any on-looker) It is the fame wordjiere, which fhews, that this motion of the Bride's bowels proceeded from love to Chrift, and from forrow for wronging of him , which two jumbled her within, and pierced and Hounded her to the heart, as a Jcindly parent ufeth to be for the death or diftrefs of his only child , which is the character of true repentance, Zech. 12. 10, 11. $dly 7 For him, holds out, ift. The procuring-caufe of this trouble, that it was for wronging of Chrift, and the flighting of fo kind an husband and friend, that that Hounded her at the heart above all, as, Zech. 12. io. Theyjhall look on him whom they have pierced, and mourn for him* idly, It holds forth the final caufe wherefore fhe was fo ftirred and moved : It was for him, that is, that flie might enjoy him*, as the word is, Hof. 7. i^.lhey ajfemble themfelves for corn and wine, that is, to obtain them. So her bowels were moved for, or after him, to obtain and enjoy him : And thus, fenfe of the wrong done to him, in herby-paft unkindly carriage to him, and defire to recover him again, fo affetts her, as if it were the pangs of a travelling woman, till Chrift be again formed in her heart. Obferv. 1. The firft work of the Spirit, is, by powerful convi£b*ons to beget evangelick repentance in the heart, and to make the foul fenfible ofby-paft failings, Jets 2. 37. This, although it be not in time before faith, nor in nature ( for, feeing it proceeds from love, it fuppofeth faith ) yet it is the firft fenfible effett, that finners (furprifed in a fmful condition) are touched with , and it is never feparate from, but always joined with the exercife of faith, Zech. 12. 10. 2. This work of repentance is neceffary toberenewed, even in believers, after their failings, and it is the way by which they recover ; Chrift's Bride is thus afle&ed, and it becomes them-well who have fin, to be deeply moved and afflicted with the fenfe of it. 3. Where moft love to Chrift is, and where moft fincerity hath been, when a wakening comes, it will he the more fenfible, and affeft the heart the more throughly. Particularly, we may gather, hence, thefe properties of true repentance, or godly forrow-1/?, Godly forrow is no fruit of nature, but is a work and. effect of the Spirit of Chrift, and a peculiar faving grace, beyond common convi&ion •, and a believer is not the worker of it in himfelf. idly, This forrow confifts moft in the inward pangs and ftings of the heart, wherein love to Chrift, and indignation againft our felves, for wronging of him, ftruggle, and put all within ia a ftir. 3. True repentance is different from, and beyond convictions and

challenges

challenges ( which the Bride had before, when this was wanting in her ) and makes another kind of impreffion, and a more fenfible touch upon the heart and inward bowels : I fry not, that it is alway terrible, for that is accidental to it} but fenfible it is. .+My 7 Though this godly forrow affect the heart deeply, yet doth it work kindly, fweetly and affe&ionately, as a mother's affection warms to her child, or, as a man is troubled for his firft-born : Love hath a main influence upon, and goeth alongft in this godly forrow, both in the rife of it, love kindles this heart-indignation^ andalfo, in the exercife of it, love to Chrift keeps it lively \ and in the manner how it vents it felf, it makes it a kindly, and no-torturing or terrible exercife. $thty 4 Nothing more affects a kindly repenting heart, truly touched with godly forrow, than that it fhould have finned againft Chrift •, its own hazard is not the predominant caufe of this forrow ( fhe is clear of her intereft ftill ) nor is it any fad event that might follow, which fo affefts her (though fhe was not fenfelefs as to thefe) but it is for hitn y and his caufe, and not her own, that fhe is thus moved : The Spirit's conviction, John 16. 8. is, becanfe they believe not on me. 6thly, Confidering the words with what follows, I rofe, &c. and comparing them with what went before, obferve, That true repentance brings forth always a change in a believer's carriage to the better, in thofe things by which Chrift their Beloved was formerly provoked j and it doth ftir up to uni-verfal attivenefs in the ftudy of holinefs : This makes her arife from the lazi-nefs in which fhe formerly was. ithly^ Conflder, That fhe refts not, till firft fhe open to Chrift, and thereafter obtain his prefence ; which fheweth, that where true repentance is, the foul will never fit down on challenges, convictions, or making a-mends in the converfation, or any thing in felf-, but it will be reftlefs, until by faith it clofe with Chrift •, yea, it will be prelling after the intimation of his favour, on the back of any peace attained in clofmg with him, as David doth, Pfal. 51. *'

Verfe 5. 1 rofe up to open to my BeloVed, and my hands dropped

with myrrhe^ and my fingers with fweet fuelling myrrke, upon

the handles of the lock?

There are two fteps of her carriage, or effects of the Spirit's work, verfe 5. The firft is, her bowels being thus ftirred and moved, fhe arijeth to o$cn ti as being forry fhe had lyen ftill and fnifted him fo long } / rofe uy : this is'op-pofite to her former lying ftill, and refufing to give him entry 0 now fhe yields, and begins to beftir her felf, to draw her clothes to her, &c Which imports not only mo're diligence as to the matter of duty, but much ferioufhefs as to the manner : It feems to differ from opening (which is the aclual receiving of

D d Chrift

Chrift into the heart, when all tilings are ready and prepared) not as if it were flmply contradiftinguifhed 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 a£t of faith is diftinguifhed from another, as, Luke 15. in the prodigal's cafe, it is faid, after he came to himfelf, before he ac% he deliberates and ftirs himfelf •, fo this holds forth her roufing and quickning her felf, for receiving Chrift, which is not feparate in time, either from her repentance in the former words, or her faith in thefe that follow : file rufe to open , that fhews her defign, that fhe refolved now not to ftand at, but to go over her former reafonings } andpurpofea, by this ftirring, to have the way rid for Chrift's entry, and to make him welcome : which mews, it was no confufed exercife that her repentance put her unto, but diftincl: and digefted, like the prodigal's, Iwillarije y .andgo to my Father , and Jay, &c.

Obferv. i. Repentance will put the fecureft finners to their feet, when it is real. 2. There is no fettling of an excrcifed mind, but in receiving of Chrift^ and in making of him welcome. 3. When the heart is affected with the fenfe of fin, and defire to have Chrift, it is not time to delay or difpute what to do, but to rife and open, and by faith to receive Chrift. 4. Where a foul hath been plunged in fecurity, or (like the prodigal, Luke 15.) in profanity, there will be need of gathering, compofing and roufiag of it felf, for exercifing of faith in Chrift j this is not from any difficulty that is on grace's iide to receive a finner, but from the difficulty that is on the finner's fide, in atting of grace, who, being at a low ebb, muft by.feveral fteps of grace afcend out of it, with a kind of violence to corruption, difcouragement and unbelief, from under the power of which the penitent muft arife, when they combine to intangle and detain him, as fhe doth here. 5. Believers would be diftincl: in their exercifes, eipecially in reference to their end and defign, that in their activity and ftirrings it may be diicerned by themfelves what they would be at: Some exercifes are confufed, neither having a diftincl caufe, nor a diftincl: end ; kindly exercife hath both, though much confufion may be with it. 6. Faith In Chrift, and making way for him into the heart, fhould be, and is the native end of all inward exercifes, diligence in duties, &c. This muft be the great fcope of all pains whatfoever ; thefe ftings of exercife that put not the foul to ©pen to him, though they put the perfon thorow other, are not to be fbfte-led, nor laid much weight upon. 7. Though faith and duty differ, and the moft a£Hve frame is not to be refted on without faith, yet activity in duty, and livelinefs in the exercife of faith, go together 9 As her rifmg and opening do, even as before, her lying ftill^ and the keeping of him out, went together. Yea, 8. This a&ivenefs runs efpecially to perform what he called to 1 He called to open, and fhe accordingly rifeth to open j, which fhews, that the

penitent's

Verfc 5. of the Song of Solomon. 205

penitent's activity doth principally bend it felf towards thefe duties, that Chrift in a more eipecial manner calls for.

She proceeds to fet down her experience which fiie found when fhe had ri-fen, which is the third effect of the work of grace on her, by Chrift's putting in his hand, when fhe arofe to open : Her hands and finger* dropped f-weet fmelling myrtfie upon the handles of the lock. She continues the comparifon of opening a fliut door *, he, as it were, put in the key without, and trie came to draw the handle or flot within. ( as is ufual in fbme locks ) The door is the heart, as Pfal. 24. 7. called, the everlafling doors ; The lock that clofeth, is unbelief and fecurity, indifpofition and declining in the exercife of grace, whereby, as by a fall lock, Chrift in his accefs to the heart is kept out : Now fhe puts to her hands and fingers to the lock within, which imports her fdr-ring her felf again in the exercife of faith and diligence, being now arifen to open } therefore, by faith we are faid to grip and take hold of Chrift, and to work righteoufhefs, and by it the heart is opened to him, as follows. This fxveet fmelling myrrhe, that drops, is the flowing of habitual grace, which .formerly was not vigorous and attive, but now it flows and vents, and is to the heart, as oil applied to moiften and make eafy a roufted lock, to make it open without difficulty: This grace is ordinarily compared to myrrhe, and the anointing typical oil was made of it and ofother fpices, Exod. 30.23. It is faid, here, to drop from her fingers, implying the attive Sirring of her faith 0 becaufe, when faith becomes lively, it puts all other graces to exercife, and thereby ( as it were by oil ) her former hardnefs and indifpofition was foftned and removed, and her heart made meet to a£t lively. In fum, it is this, That when fhe, in the exercife of faith and holinefs, fet herfelf ferioufly and effectually to make way for Chrift, and to remove what formerly had kept him out, through her indifpofition, unexpectedly fhe found, that, by his putting in of his hand, it went much more-eafily and fweetly than fhe expected, all had been fo anointed and quickned } and thus conduced to the opening of her heart, as dropping of oil doth to the eafy opening of fa lock : Which fliews, 1. That the work of grace upon the heart, being applied by Chrift from without, doth leave an inward fitnefs on the heart within for the opening of itfelf to him : Grace infufed and quickned by Chrift's Spirit, will make the moft in-difpofed and fecure heart to open to him heartfomly. 2. That though Chrift apply grace from without to open the heart, yet will he have the heart formally opening kfelf to him :, and though the heart open itfelf formally to him, yet it is by the vertue of his application from without; for, th's putting to ofher hand, and its dropping myrrhe, is the effect of his putting in his hand firft. 3. Often, when the moft fpiritual and difficult duties (if it were even faith it felf) are eifayed, they will be found more eafy than was ex-

D d 2 peeled

pe&ed, and none can tell how they will go with them, till they undertake and fet about them. She, while lying in her fecurity, thought it impoiSble to get this done, yet now it goes eafily and fweetly with her. O but when grace goes along and flows, the exercife of duty is a fweet and eafy work ! 4. Although the exercife of grace make duties eafy, and a fupply of help be given thereby for doing of fpiritual duties, yet the Lord will have the perfon eflaying duty ere he find it fo ^ nor can he find or expe£t that fupply that will facilitate duties to him, till he firft fet himfelf about them } as me firft rifes to open, before her fingers drop with myrrhe. 5. Thefe that fet themfelves to open to Chrift, and mind that fingly from the fenfe of their need of him, and being affe&ed for wronging of him, will not find grace wanting and deficient to help them •, and by this all the mouths of unbelievers will be Hopped, that are ready to fay, and ufually fay, they had not grace to open. 6. Faith in exercife hath a great influence on the keeping of all other graces in a believer frefh and green, becaufe it aclrs by Chrift's ftrength ^ and there fore, when it is in exercife, it makes all the reft to drop y as it were, with fweet. fmelling myhrre*

Verfe 6. I opened to my (Beloved^ but my Beloved had withdrawn bimfelf, and was gone : my foul failed when he /pake : I /ought him, but 1 could not find him : I called him, but he gave me no anfwer.

This 6. verfe contains five particulars of the Bride's experience in this cafe. The firft of them, / opened, &c. is the laft effect following upon his putting in his hand, verfe 4. This work of grace left her not in an indifferency, whether to open or not \ but, having given her to will in the former verfe, now he gives alfo to do, and actually determines the will, or makes it determine itfelf to receire him : but now Chrift is found to be abfent, whereupon follows the other fteps of her carriage, and the difappointments that fhe met with in feeking of him. This opening is the very thing called for by him, verfe 2. which (confidering the words following) is efpecially to be under-ftood of her exercifing of faith in him, whereby the heart is delated to re-ceive him * 7 hence believing is called, a receiving of Chrift, John 1. 12. And it being a heart-receiving, it muft be the very thing underftood here by opening. Now, although faith, according to its feveral a&s, may be feveral ways confidered, yet that a& of faith, whereby the heart confents to receive Chrift, and to reft on him, is that which is mainly here aimed at, i/r, Becaufe this opening is oppofed to refufing* PfaU 81. io, 11. It muft therefore be

coa-

confenting. idly, It is not giying of content, that mainly keeps Chrift at a di-ftance from fouls, or keeps them without intereft in him •, as opening to him, or receiving of him, intitie^ them to him, John 1. 11, 12. and Alts 16. 14. $dly 9 This opening is both different from conviction, reiblutions, repentance, and what may be fuppofed to preceed •, thefe were in the words going before : and is alio diftinguifhed from fenfe and the fruits of believing, which follow after : It muft therefore be the heart's yielding to Chrift's call, and fubmit-ting thereunto, Rom. 10. 3. as actually confenting to be his : Yet all thefe a£ts would not be looked on as diftincl: in refpeft of time, as they proceed from grace (which puts all together) but in nature, and in refpect of the diftincl: uptaking of the fame grace, in its effects : In a word, faith the Bride, the Lord having applied the work of his Spirit to me, it effe&uated one ftep after another, and left me not until I yielded my felf to him to be his,as a man-lion for him to dwell in. Which fhews, i« That grace doth not only work upon the understanding to enlighten it, but that it doth alfo immediately work on the will, and determines it j for, this opening of the heart is an effecl: of that work of grace, verfe 4. as the former fteps were. 2. The att of believing and opening to Chrift, is both the effecl: of grace,, and alfo the work formally of the believer : Therefore the Lord is faid to open the heart, Acts i<5.14. becaufe the effecl: flows from his putting to his hand ^ and the Bride is faid to open her own heart, becaufe flie formerly brought forth, cr elicited the a£t of faith, by the ftrength of grace. 3* This (being compared with his call, verfe 3.) fhews, that it is by faith that way is made for Chrift into the heart, and it is that which efpecially intitles one to Chrift, clofes with his call, receives him, and enters covenant with him \ for, if opening or believing be that which he calls for, as giving him accefs to the hearts of •his people, then believing, being the performance of that called-for condition, muft unite the foul to him, and enter him into the heart. 4. There is fbme peculiar efficacy in faith, in the uniting of one to Chrift, in accepting of Chrift's call, and making way for him to come into the heart, which is not in any other grace : Or, it hath a peculiar way of concurring, in effectuating the perfon's union with Chrift (and fo in juftification) which no other grace hath: Hence this opening is peculiarly to be attributed to it, and is diftincl from repentance, fpoken of before, verfe 4. and from other duties mentioned in the words following. 5. Whoever honeftly, from the fenfe of fin, and need of Chrift, and defire to have him to fupply their need, effays believin?; and opening their heart to him, fhall certainly come good fpeed, and without fail attain their defign • / rofe to open (faith flie) and I opened. 6. Although the diftincl: exercife of faith be not attained inftantly, (but there muft be fir ft a rifmg, and an offering of violence to our corruptions, in the purfuing there-

of, before we win to the diftincl: opening of the heart) yet it fhould be profe-cute till it be perfected. 7. Sometimes the exercife of faith will be diftincl: and difcernable, fo that a believer can tell he hath believed ♦, and it is no lefs comfortable, to be clear from ferions reflecting on our felves, that we have indeed by faith yielded to Chrift, than to be clear of it by the fruits following thereupon : For flie is clear and confident in this, that flie had opened to him.

Having opened, now the Beloved is gone, like as a husband, being offended at his wife's difrefpect to him, fhould withdraw, when fhe at length, with much ado, were brought to rife ^ fo our Lord Jefus takes that way of rebuking kindly the former unkindlinefs of believers, by after defertions and withdra wings. The word is doubled, but my Beloved had withdrawn himfelf 9 *nd wot gone, or, he was gone n he wo* gone :, which doth not only import in his carriage a fad withdrawing, and on hers an obfervation on it: but alfo a forrowful regrate and weightednefs, as having met with a fad difappointment (as the following words clear) as if fhe had faid, At laft I opened, but alas he was gone and away ! What this withdrawing of Chrift is, we may know by confidering what his being prefent is, which is not to be underflood of the omniprefence of his Godhead, there being no coming nor going that can be attributed to that infinite effence, which is every-where at all times prefent^ but it is in refpect of the out-letting of his efpecial love, and that in the peculiar way of manifefling it to his people, and not in regard of his loveitfelf^ or of their intereft in him \ for, here her intereft ftands in him, and faith in him is exercifed, and the lifelefnefs that fhe was under is removed :, fo that now fhe is acting faith, and there is a prefence of grace making her active and lively, even under this withdrawing : The thing then, which is wanting, is a fenfible manifeftation of Chrift's love to her, which now, upon her yielding to open, fhe expected to have been filled with \ as a wife opening to her husband fhould expect his embracements, and yet, in place thereof, find that he Were gone. This withdrawing is no real alteration on Chrift's fide, nor are we to look upon it as if now fhe had lefs than before fhe believed and beftirred her felf; fbr, her union with him, and the influence of his grace on her, remained : But, i/r, She miffed, that comfortable and fweet fcnfe of love that me expected from him -, that was kept up. idly. She was then more fenfible that he was provoked, and found that her peace was not lb well grounded., which formerly fhe pleafed her felf with, as fhe conceived. 3^, Upon this alfo followed fome kindly exercife, whereby Chrift might make his diiTatisfiaction known, as a husband doth his, by his withdrawing \ fo that, altho' intereft be nor difputed, and the heart be kept in the exercife of dudes, vet d'fquietneis may grow above what it was :

And

And Chrift wifely times this fenfe of his abfence now, with the prefence of his grace,' becauie ihe might both better endure it, and it would aifo be more profitable thus to chaften her now, than if he had done it in her dead condi-tion. Hence, Obfervt, 1. That believers, in the lively exercife of faith and duty, may have many moe exercifes, and fnarper fpiritual difpenfations, than they had formerly in their iecurity. 2. Chrift hath a peculiar way both of prefence with, and abfence from his own. 3. Often believers, when they are in the exercife of (kith and duty, expect fatisfying manifeftations of Chrift to their fenfe *, for, it is lupponed here, that fne looked for him this way, when fhe opened. 4. Sometimes Chrift will keep up the fenle of his love, and withdraw himfelf from his own, even in the exercife of faith and duty., 5. Chrift's withdrawing is not always an evidence of the worft frame, even as his prefence doth not fpeak out his fatisfattion every way with his peoples condition •, but thefe are often acls of fovereignty, timed according to his good pleaiure : for, fhe is now in better cafe than formerly, and yet he is withdrawn and gone. 6. Chrift by his withdrawing may be chaftning for fome former fin or difreipeft, done to him before the believer became lively, who yet for good ends did fufpend the taking notice of that fin, till he was in a frame to bear it, and profit by it. 7. Chrift's withdrawings ought to be obferved by his people, as well as other pieces of their own experience : It is profitable to know what he doth, as well as what they do themfelve?. 8. There is a great difference betwixt faith and fenfe 0 yea, betwixt clearnefs-of intereft, and fenfible prefence : the one may be in a great meafure, where the other is not, as in this cafe here. q. It is the exercife of faith in Chrift, that makes his abfence to be difcerned : (for that is not known here, till the door be opened) And the more lively a perfon be in the exercife of grace, the more will Chrift's abfence be marked and regrated y whereas, in a believer's fecure frame, or in a perfon ftill unacquainted w r ith Chrift, his abfence is not difcerned nor laid to heart. 10. Altho' fenfe be not fatisfied, yet believers ihould not difclaim their faith when it is real, but acknowledge that they do believe* and open to Chrift when they do it: So it is here, / opened* or yielded by faith to him, even when he was gone, and I could not find him, What effeel: this difappointment had upon her part, follows, My foul failed when he fj>ake .- This effect is fad and heavy , the fenfe of her fin, and the ap-prehenfion of her grieving of him, kindled by love to him, pierceth and ftoun-deth her fo to the heart, that it becomes almoft lifelefs : So the word is ufed,, Gen. 42. 28. of Jacob's fons, when they found the money in their facks mouths, they were fore afraid, and their hearts failed them, or, went out of them : It is a furprifmg unexpected heavinefs, and that in a high degree, holding forth how deeply believers will be affecTed, when difappointed of the expected prefence.

fence of Chrift, and that by their own guilt. The caufe or occafion of this failing of heart is in thefe words, when be/pake, which look to the time paft, tho' the effecl: was prefent: And they may be two ways nnderftood, i/r, As being a remembring how it was with her while he fpalce (for now he fpeaks not) fhe now obferves and calls to mind, that when he called and me fhifted, yet even then her heart was affe&ed with his word \ and this fmites her now, that me mould have fo long (mothered fo much kindnefs, and have brought all this upon her felf: It is like that of the difciples, Luke 24. 32. who, after Chrift was gone, fay one to another, Did not our hearts burn within My while he talked with us by the way y and opened up to us the fcriptures f Tho* before they little heeded it, yet afterward they obferve \ and when they re-colledz themfelves, it becomes more diftinft than it was in the time, idly, It may be looked on as being the prefent effecl: of the words formerly fpoken, which, altho' they did not fo fenlibly affett her when he fpoke them, yet ■ now being brought to her remembrance (as, John 14. 16.) they pierce her, that fhe mould have flighted and neglecled them \ as, Matth, 16 . when Peter is admonished, the word for the time affe&s not, but afterward, verfe 75. when he remembers it (as challenges bring back words formerly fpoken) he went out and wept bitterly , fo her refentment of what (he formerly flighted is now bitter. Obf. 1. The time of (Thrift's abfence is a time when bygone challenges, or challenges for bypaft offences, ufe to recur. 2. Often believers, when brought through a fecure fit, will find fome ftirrings and effects of the grace of Chrift to have been in them, even then, which were not fo difc cernable to them while they were under their diftemper. 3. Chrift's word may have effe&s long after it is fpoken and heard , yea, a word long fince heard, may be an after-remembrance (being brought again to mind by the Spirit) John 14. 26. and have operation more than at firft : Or, altho' for a time it have had none at all, but may be as feed under the ground, till the Spirit blow on it to bring it above, yet afterward, by the Spirit's influence, it may have many bleffed effetts. 4. There is nothing that will affett a gracious foul more, than to mifs Chrift's prefence, when the difappointment hath been procured by its own fin : 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 reafon of finners conftant flighting of him now in the offers of his grace, what defperate anguifh will it produce ! And there is none that flights Chrift's call now, and puts him away, but one time or other it^will be heavy to them, and coft them dear. 5. It is a kindly thing, when a believer miifes Chrift, and wants prefence, to be affi£ted with it -, and it is unkindly to difcern abfence, and not to be affe&ed. 6. Repentance where it is kindly, or right heart-forrow, will have its continuance and growth from one degree to another : This failing of

heart

heart is a continued, but a further ftep of the moving of her bowels, verfe 4. 7. Altho' intereft in Chrift be clear, and matters otherwife not in an evil cafe, yet want of Chrift's prefence for the time, and the remembrance of bygone guilt, will be a very fad exercife to the believer, and affecl: his heart very much.

This is a fad pofture •, yet fhe gives not over., notwithstanding of this or any following difappointments, till fhe obtain the holy defign fhe drives : Where faith and love are exercifed together, for attaining Chrift, nothing will fear nor difcourage the foul in its purfuit of him. Her carriage follows in four fteps (whereby ihe endeavours to recover him) with the fuccefs that lhe found in each of them. ifl, She gives private diligence, idly, She applies her felf to publick ordinances, verfe 7. When that alfo fails, fhe, $dly, betakes her felf to the exercife of mutual fellowfliip with the daughters of Je-rufalem, and feeks their help, verfe 8. and at lafl refts on the exercife of faith in him, chap. <5. 3. Her fecret painfulnefs, with the fruit thereof, is fet down, in two fteps, in the reft of this verfe. Firft, I fought him, that is, painfully ufed all means to meet with him, as one fearcheth earneftly for what he wants; fothe word,'is taken, Prcv. 15. 14. It fhews her ferioufnefs as to the end, and alfo her holy folicitude in the manner of purfuing it: But (faith fhe) / found him not • he was now obtained, but fhe continueth ftill under the want of the fenfible manifeftations of his prefence* Again, the fecond is, / called him, that is, prayed to him \ but (faith fhe) he gave me no anjwer : that is, J had no fenfible eafe, and return of prayer •, tho' the prayer was not altogether unheard : for, her continuing to feek afcer him, fhews, thatjfo was anfwered with flrengw in her- foul, Pfal. 138. 3. There was fuftaining-grace even then, tho' there were not the foul-fatisfying and comforting inlargements, or fenfible embrace^ ments of Chrift, and his warm-fpeaking of peace to her heart, which fhe aimed at ; and the greatnefs of her benfil after thefe makes her think that flie had received no anfwer at all. It is in fum, as if a wife, by fearching and running to and fro, did feek her husband •, and when that fucceeds not, fhe calls him by his name : So did fhe leave no mean uneffayed, but did not obtain what fhe fought. Which fhews, 1. That God often bleffeth want of fenfe to a believer, to be a fpur to much diligence. 2. When defertions are moft fenfible, then ought the believer to be moft diligent in the ufe of all means, efpecially of prayer, for an outgate. 3. There maybe much life in duty, even then when there is little fenfe and fatisfa&ion as to the event ', there is herefeehng and calling on him, tho' fhe found him not, and he gave her no anfwer. 4. It is a bleiled heart-forrow, that vents in diligence and prayer to God for his prefence. 5. The remembrance and refentment of our bygone wrongs to Chrift fhould not fo affecl: as to fear us from him, but fhould prefs

E e 'us

us to feek to be again in his company :, otherwife, if we fear at him, or bide away from him, becaufe of the fenfe of guilt, it will be the mending of one fault with another : It is ever bed reckoning our own guilt, when he is present. 6. Chrifl's prefence is the only cordial that can fatisfy a foul, fainting under the fenfe of the wrongs it hath done to Chrift} therefore, when her heart fails, fhe fits not down under it for eafe, but feeks and calls for himfelf, and his own prefence. 7. There may be much feeking and prayer, which may be fo indeed, and accepted of by God, and yet his comfortable prefence be kept up, and the particular fought-for fufpended. 8. Often the having of our eye in prayer upon one particular (fuppofe upon one comfort) may make lis conftru£t our prayers to have lefs of an anfwer than they have ', whileas indeed they are not fruitlefs, but may be anfwered in other things, which we do not obferve. 9. The Lord may deny comfort when it is fought, and yet fhew his grace in fuftaining his people, and quicknirtg them to follow him in their duty, when they in the mean time may take it for a fort of refufal, 2 Cor. 12. 9, 10. It is ever good for believers to reflet on their duty, and on the fuccefs of it, whatever it be •, and that not in one ftep only, but in the whole tracl: of their way. 10. If we compare this with her former carnally eafy and fecure condition, verfe 2, 3. we fee, that fenfible defertion, when a believer is holily aftive under it, is no ill condition : Comparatively it is better with her now, when fhe is fwooning and fainting without Chrift, than when fhe did ly {till carelefly without him ; grace is working more actively now (as from verfe 4. is clear) and fne is nearer unto him, and hath mud* more folid ground of peace than fhe had at that time.

Verfe 7. The watchmen that went about the city found me, they /mote me, they wounded me y the keepers of the walls too^ away

my Vail from mt.

When private means do not the bufinefs, the Bride betakes her to puhlick ordinances, and frequents them : And this 7th verfe fliews what me found in* the ufe of that mean, a fad difappointment alfo, which is feveral ways aggre-ged. Chrifl's prefence is eafily loft, but it is not eafily recovered ; this will eoft much pains, and the enduring of many perplexing difappointments: It is much more difficult to win to enjoy Chrift, than it is to lofe him •, lying on the bed in eafe may bring on that^ which much labour and watching will not remove.

That this verfe points at her going about the publick ordinances, the fcope makes clear, that being the next ordinary mean ufed for enquiring after an abfent Chrift, when private diligence hath had little fuccefs. The matter op

Chi

hi

the words, as was cleared in chap. 3. 3. doth alfo evidence this : The Church is the city which hath wails (that is, the ordinances) for preventing her hurt, and promoving of her edification * 7 the watchmen are her minifters, appointed and defigned to keep the walls, and to go about the city *, they are faid to go about the city, in refpecT of their care and folicitude to prevent inward difficulties and hazards •, and are called keepers of the walls, as they ftand to repel what from without may diflurb the Church's edification, and ecclefia-ftick peace : In a word, they are the fame by office, that thefe were, chap. 3. 3. but their carriage to her is more unlike the relation they flood in \ which is fet forth in four fteps, all which are to be looked on as a fpecial piece of untendernefs in them, and of fuffering in her} which now the Lord in his wifdom permits her to meet with, that fo fhe may find how unwifely fhe had done to neglett Chrift's kind call, verfe 2. when as now other hands deal more roughly with her: The reafons hinted, chap. 3. 3. do confirm this 9 befide, there being fo much fpoken of their wounding of her, either fhe or they mull be wrong : Now fhe is (for the main) in her duty, and under a fainting condition, feeking after Chrift 7 and there is no warrant to wound a poor feeker of Chrift in fuch a condition, even where there have been former failings, (2 Cor* 2.7. the Apoftle will have the incefhious perfon in fuch a cafe tenderly dealt with, left he jhould he [wallowed up) but it is duty rather to bind up their wounds, and to pour oil into them, by fpeaking a word in • feafon to fuch weary fouls. This was, no doubt, their duty, and the Lord himfelf doth fo, If a. 50. 4. Neither could her former fecurity be a ground to reach her fuch blows now, efpecially her offence being betwixt Chrift and her their alones, andfo no obje£fc of publick reproof} and fhe, being a burden to her felf~> ought not to have been made more heavy by them: Befides, chap, 3.4. the watchmen dealt more tenderly with her, when yet fhe had been in fecurity alfo. This dealing of theirs cannot be to fpeak a word in feafon to the weary foul of a tender perfon, whofe carriage is fo convincing, even to others, that verfe 9. they give her a high commendation, which is a clear teftimony againft the malignity of thefe watchmen ; they muft therefore be lookt on as untender, or unskilful, or both, who do thus mifappiy the word contrary to the end for which it is appointed, and as miferable comforters talk to the grief of fuch as he hath wounded. The firft fiep is, They found me : It is not the finding of a friend, as chap. 3.3. but (as the effects clear) the finding of an enemy, and is, as if a minifier mould digrefs of purpofe, to take in the cafe of fome poor tender foul, that he might reach it a blow, though befide his text: Thus, Ez,ek. 34. 21. The idol fhepherds (who, it may be*, had a true external call) are laid to thrufi with the fide and jhoulder, and pufh all the difeafes with the horns : And, verfe 4. to rule with force and.

E e 2 cruelty :

cruelty : And in Ezek. 13. 20. they are faid to hunt the fouls of God?s people ; apart of which cruelty and oppreflion, is verfe 22. in nuking the righteous fad : This is their findings a feeking occafion to load them with bitter in-ve&ives and reproaches. It is obfervable alfo, that here at the very firfl finding they hurt her, without fo much as fuffering her to tell her own cafe, as fhfc did to the watchmen, chap. 3. 3. fo that, without taking notice of her condition, they prefently fall upon her •, which faith, that, in their fmiting her, they did not refpecl: her cafe. 2. They [mote her, that is, more gently at 6rfi \ however, they fuffer no occafion to flip, whereby they have any accefs to give a wipe to fuch heart-exercifed fouls, but it is laid hold upon ^ and what infirmity is in any of them, or inconfideratnefs in their zeal, that is caften up, and often fomewhat of lefs moment is much aggreged. The word takes in alio wronging with the tongue, Jer. 18. 18. Come^ let us [mite Jeremiah with the tongue : and it is like, by the words following in that verfe, the profane priefts had no little acceifeon to it. 3. They wound her : This is a further ftep, and imports fuch a fmiting as continues till the perfon be wounded, denoting a higher degree of cruelty, fuch as is the persecuting of thefe whom God hathfmitten, and talking to their grief\ Pfal. 69. 26. which will exceedingly wound a tender exercifed foul, who is foon affecied ^ and the Pfalm efpecially points at Judas, who, John 12.4, 5-, 6. was ready to condemn the holy zeal of an honed foul, which our Lord vindicates, and leaves on record to her eternal commendation. 4. The laft ftep is, They took away-my vail from me: The word, that's rendred vail, comes from a root that iignifieth to fubdue ; it is that fame word which we have, Pfal. 144. 2. who fubdues the people , &c. It had a threefold nfe, (1.) For decorment, as If a. 3. 23-. (2.) For a fign ofmodefty, pleaded for by the apoftle, 1 Cor. n. 6. (3.) And mainly, for a fign of womens fubje£tion to their own husbands ; for which caufe Rebekah puts on her vail, when fhe meets Ifaac 9 Gen. 24.65. And therefore k is called power, as being the fign of the wife's being under the power of her husband^ 1 Cor. n. 10. Here, her vail is the tendernefs of her pro-fefHon, whereby, in a decent, modeft and humble way, fhe profeft her felf to hi a believer, feeking after Chrift Jefus, as one bearing the badge of fubje&i-on to him as her husband. The taking away the vail, is their wronging of that honed profeflion fhe had, and the giving of her out, not to be that which fhe profeft her felf to be, and fo not worthy of a vail , but that her profeffton was hypocrify, her painfliinefs and tendernefs, conceitednefs :, even 2sjudaf 7 John 12. 5. nicknames that good work wrought upon Chrift by that honeft woman, calling ltwafiry : And by thefe, and fuch other means 3 often tender fouls are affronted, and propofed as a reproach to the multitude j even as if a wife 3 that, is chaft a were denuded of her vail, and reputed

as a gadding harlot, while fhe is feeking her own husband : So, when the Lord threatens his people, that their lewdnefs fhould be made to appear, he ufeth this expreifion, Ez.ek. 23. 26, 27. They fhall/r*/? thee out oftky clothes, &c. that being a manifeft frame to a woman* thatfrould be covered, i Cor. 11. 6. This is added, to* fliew that they pretend they have reafon for their fmi-ting : They difgrace her, and take away her vail, that they may not be thought to fmite holinefs or tendernefs, but a hypocrite under fuch a vail, or a whore more decently adorned than became her to be.

This is the fum, When I prevailed not in private diligence, I frequented the publick ordinances *, but thefe, who were watchmen and healers by office, being untender (as if they had intended it) did by malice, or want of affection, or through unskilfulnefs and want of experience, fo apply the word, that they fewed pillows under the arm-holes of the profane, and made the righteous fad : Whereby I was not only nothing profited, but returned more weighted and afhamed, and had no encouragement to feek any more of their help, as I had done, chap. 3. 3. but was neceiTitate to turn to others. Which fhews, that flie accounts them untender, and therefore fets it down here ay a piece of her fad trial 7 whereas, had it been the wounding of a friend, it had been a fandnefs to her, Pfal. 141. 5. and would have engaged her to follow on for healing from thatfame hand, fo far would it have been from being the matter of her complaint, neither would it have been complained of by her.

Thefe words afford many fuch do&rines-^ as, chap, 3. 3. As, 1. The vifible Church is a diftincl: incorporation by it felf, and all its members have right to its privileges, to wit, fuch whereof they are capable ; It is the City, and they are the Citizens , Eph. 2. 19. 2. It is a city that is not without fear and hazard, though it have walls 5 but it had need to be watched both within and without: Or, the vifible Church hath many enemies, fhe is in conftant war } hence therefore fhe is called the militant Church, and for this caufe fhe hath walls and watchmen. 3. The Lord hath provided her with fnfhci-ent means againfl all affaults. 4. A lawfully called miniftry, or watchmen peculiarly deiigned for that end, are the great mean Chrift hath appointed for preventing the hurt, and promoving the good and edification of his church, Eph. 2. 12, 13. They areas the fentinels, which he hath fet on the walls,. for giving advertifement and warning ^ and this well • becomes their office, Jfi\. 62.6. Ez-ek+%. and 33. chapters, and elfewhere. 5. Tender believers nit a great price upon publick ordinances, even when they feem to themfelves to come little fpeed in their private duties: Private diligence furthers publick, and publick furthers private ^ thefe two ought not to he,, neither will they be feparate in a tender perfon, but go together. 6. Tender believers may have weights added to their exercife^ and a load put above a

burden-

burden, even by thefe whofe ftations and relations call for much more fym-pathy and healing. 7. Publick ordinances may be fometimes unfruitful to believers, even when they have great need, and are under great fenfe of need. 8. When one that is tender gets no good nor eafe by publick ordinances, often there is an addition made to his burden thereby. 9/Untender, unskilful and unfaithful men may creep in, and be admitted to the miniftry, and to watching over the church, as Judas was. 10. When fuch are gifted, and (as to order) lawfully called, they are truly minifters, though not true minifters, and have authority for difcharging of all duties •, and duties difcharged, or ordinances difpenfed by them, according to Chrift's warrant, are valid, and the word from their mouth is to be received as from him : therefore they are called watchmen, which imports them to be really in office} which could not be, if the former affertions were not true. 11. Very often, tender believers, in their exercifes, fuffer much from fuch minifters: Or, an nntender minifter is often a great affliction to tender exercifed believers , yea, of all men,thefe prove moft fadly afflicting to them : no man wounds godlinefs more, or wounds and affronts the profeffion thereof more in them that are the mod real and tender profefTors, than a gifted untender minifter may do, and often doth; tho' fometimes the Lord will make ufe of him for their pood, to humble them, yet more to provoke them to the ftudy of more ferioufnefs in fecret duties, and to more clofs and conftant waiting on the Lord himfelf. 12. Where enmity againft godlinefs once arifeth and vents it felf againft the godly, it often grows from one degree to another, as here •, men, efpecially minifters once engaged in it, are not eafily recovered and brought out of that evil, but are carried, yea, often hurried from one ftep to another : yet, fhe accounts them watchmen, as holding out the refpect flie bare to their office, even then. Whence obferve, 13. That it is a piece of fpiritual wifdom and tendernefs, to diftin-guifh carefully betwixt the office of the miniftry, or the ordinance it felf; and the faults and untendernefs of perfons, who may mifcarry in the exercife of that office * 9 and not to fall from the efteem of the ordinance becaufe of them, or of what faults may be in them, but even then to refpecl the ordinance, out of refpecl: to Chrift, and his inftitution and appointment. 14. Believers would obferve the fruit of publick ordinances, as well as of fecret diligence, as the Bride here doth.

Verfe 8. I charge you, 0 daughters o/Jcrufalem, if ye find my

(BeloVed, that ye tell him that 1 am flcl^ of loVe.

When this mean fails her, fhe gives not over,. but betakes her felf to the ufe of mutual fellowihip with the faints (which is the third ftep of her carriage)

age) verfe 8.thatilie may have their help for recovering of Chrift's prefencc. She propounds her cafe to them, and prefTeth for their bearing burden with her , her cafe is in the laft words, / am fick of love: A ftrange difeafe, yet kindly to a believer. This ficknefs implies pain as of a woman in travail, whole fhowres are fharp, and pangs vehement till fhe bring forth : The fame word is ufed to this purpofe, IIa. 26. 17. Like as a yeoman that draweth near her delivery y is in pain, &c. And it imports, in this place, thefe two, 1. Vehement defire after Chrifl, from ardent love to hifity fo that fhe could not endure to want him. 2. Much he art-affell ednefs following upon that ardent defire^ which (under her former difappointments) did beget fuch pain and fainting, that it was afore ficknefs^ though not dangerous* This ficknefs differs from that fpoken of, chap. 2. 5. as the fcope fhews : That is like the pain procured by an overfet of the ftomach^ fo the fenfe of his love, being let out in a very great meafure, was like to ma-fter her :, not,, that fenfe of his love is fimply or in it felf burdenfom, but fhe is weak like an old bottle, or a qneafy and weak fiomach, that cannot bear much : But this is like the pain that proceeds from hunger, and a flrong appetite, when that which is longed for is not obtained, which augments the defire, and at laft breeds fainting and ficknefs. This fhews, i/r, That love to Chrift, where it is fincere, is a mofl fenfible thing. zdly, That the moe dif-appointments it meets with, in feeking after fenfible manifeftations of Chrift, it grows the more vehement. idly, That continued abfence, to a tender foul, will be exceeding heavy and painful *, hope deferred makes the heart fick, ef-pecially when the fweetnefs of Chrift's prefence hath been felt, and his abfence diftin&ly difcerned. qthly, That Chrift's prefence is the fouls health, and his abfence its ficknefs, have elfe what it will. %thly n That love to Chrift: will fometimes, efpecially after challenges and difappointments, fo over-pou r -er the foul, that it cannot, to its own fenfe at leaft, afl: under it, or fuftain it (it feems fo heavy a burden) as ficknefs will do to the body, if it get not an> outgate.

The way fhe takes to obtain Chrift, after all other means fail her, is by making her application to the daughters oCJerufalem : Indeed it is Chriil, and not they, that can cure her : he is the only medicine for a fick foul j therefore, her defign is not to red in their company, but to make u(e of it for obtaining his company : For, the company, although it were even of angels,, will not be fatisfying to a foul that feeks Chrift 7 the belt fellow/hip- is empty without him, John 20. 12, 13. Why weepefl thou ? (fay the angels) Why ? (faith fhe) ; they have taken away my Lord._ In this confider^ r/r, The parties fhe betakes her felf to, the daughters of Jerufalem, fpoken of, chap. i # 5. profeffors not of the worft ftamp , yet (as after appears) under much ignorance ofChriflv an<$ ef fpiritaal exercife : This is the mean fhe goes now unto.. Where obferv^

(i),.Spkit^|

(1.) Spiritual communion amongft profeffbrs or believers, is not only a duty, but a fpeciai mean, being rightly made ufe of, to further our fellowship with Chrift ( 2.) Believers, in their fad cafes, may, and ought freely to make ufe of this mean, by defiring others help} and for their own eafe and fiutherance in meeting with Chrift} by communicating their cafe to them, as fhe doth here. (3.) Even the ftrongeft believers (whom the Bride repreftnts) may be helped by thefe, that are much weaker than themfelves in gifts, grace and experience ^ as the daughters ofjenijalem are here : And fo Paul often requires of others, inferior to, and much fhort of him, the help of their prayers. Confider, xdly, Her defire to him, Tell him (faith fhe) / am pel of love-make my cafe known to him, and hold it up by prayer : She had been doing fo her felf, and had not come fpeed *, and therefore fhe puts them upon it, that they might help her to obtain an anfwer. Obferv. 1. That prayer for one another, is a duty of mutual fellowship, efpecially for thefe that are ex-ercifed: Others fliould be in that exercife with them, James 5. 17. 2. Believers fometimes will not truft themfelves with the opening of their own cafe to Chrift, and will not be fatisfied with their own way, but will think others can do it much better. 3. Praying for our felves, and defiring of help from o-thers, mould go together *, Or, it will give moft clearnefs and peace to believers, to defire the help of others, when they have been ferious in the ufe of all means by themfelves, as fhe had been. 4. It fays, That believers holding up the cafe of another, will be very acceptable to Chrift. And, 5. That there is nothing we can tell Chrift, of our own or other folks cafe, that will be more pleafant to, and taking with him, than this, that we are they who are fie I of love to him : This is propounded, as that which may and will be mod acceptable to him •, Whatjlmllye tell him ? ( fo the words run ) thefe are the befl and moft acceptable news to him. 6. Such a cafe as love-ficknefs is a good motive, upon which to prefs for the help of others prayers, and that which may alfo give confidence to any, to bear fuch a meffage to Chrift. 7. Believers, in their communion with others, would more infifl upon their own cafes, than on the faults of minifters, or mifcarriages of others: Although fhe was formerly fmitten by the watchmen, yet this is the great thing fhe propounds to them. Confider, $dly y A qualification, put in her fuit to the daughters of Jerufalem, If ye find him : That is, if ye get accefs, which now* ftie thinks her felf excluded from. And it imports, 1. That there is a peculiar finding of, and accefs unto Chrift, atone time beyond another. 2. That a weak believer may fometimes have much more accefs to Chrift, and fenfible communion with him, than others of greater parts and experience : Shefup-pones that they might find, while fhe did not. 3. That when any gets accefs for themfelves, then efpecially, they fhould remember others, and improve

their

their court with Chrift, for their good who may be in bondsj and under fad exercife : Then (faith flie) when ye get accefs, remember my cafe : She would ihare of the fruit of their mofl warm enjoyments. 4. She doth not re-fentnor envy this, or become jealous of it, but humbly liibmits to be helped by them-, Chrift will have every one ufeful to another, and the ftrongeft ihould not difdain to be in the common of the weakeft.

The hit thing is the manner of her propofmg of it, f charge or adjure you (faith fhe) which hath the force of an oath propofed to others, as if fhe had iworn them that they fhould do it: The fame charge or adjuration is fetdown, chap. 2. 7. and 3. 4. She puts them to it, as they will be anfwerable. Which fliews, i.Greatferioufnefsinher •, the matter of chriftian-fellowfhip, and our defiring of the help of others prayers, is no matter of compliment, but Ihould in earneft be fought for. 2. She deiires ferioufnefs in them, in their difcharge of this duty; In our praying for others, confcience would be mad£ of it, as ferioufly as for our felves, and we would beware of fuperficialnefs and overlinefs in it. 3. Our expreifions in our fellowfhip, dpecially concerning the mofl ferious purpofes, would be fuitably ferious: A light manner offpeak-ing, in ferious things, often fpills the beauty of them, marrs edification, and diminiflieth from the weight of the matters themfelves.

Daughters of Jerufalem. Verfe 9. What is thy Beloved more than another heloVed, Othou fairefi among women f what is thy Beloved more than another beloved, that thou d$fi Jo charge us?

In this 9. verfe, is the third part of the chapter, where the daughters of ,Je~ rufalem are brought in fpeaking -, where we may fee whatefTecl: the Bride's ferious charge had upon them : It fome way furprifeth and aftonifheth them, to fee a perfon, convincingly approveable in her carriage, ib taken up with that which the mofl: part of the world flights ; this makes them think, that he, whom fhe asketh for, muft be a perfon beyond ordinary, and in this they conclude right. There.is much infirmity in this queftion (as often many pro-feffors are upon the matter really ignorant of Chrift's worth) yet fbme ho-neft like things at leafl arein.it. . There is, Ftrfi, Refpefl: to her as a beautiful and goodly perfon, even when fhe was thought little of by the watchmen. Secondly , Docilenefs, and a. defire to know. Thirdly , Some fufpicion of their own knowledge of Chrift. And, Fourthly, Ingenuity in feeking help. All which are good fymptoms in beginners ; and we will fee that the queftion ended well with them, chap, 6. i. and it is like, wasawaknedin them by her

F f fericus

feniaus carriage. ?he return t&ey jpajke to her chfirgej hath in it, ft. The title they^iv/e^er. 2. The queftion they prppqiWoher. 3, The rifeof k, or that which fives them occafion to ask, andtyfcjcfe puts them to it. The title is excellent, 0 thou fairefr among women : It was given to the Bride by Ch*ift himfelf, chap, 1.8. it implies, (1.) A fpiritual beauty in her who now was thought little of by the watchmen, and had her own croiTes in the world, yet ^ven in this cafe lovely in her (elf, and lovely to thefe daughters. Obf. ift> That believers fliould be eminently convincing, and commendable in their carriage even before others y they fhould befairejl among them, and lor fpirkual tveauty confpicuous, as lights mining in a dark place. idly, Grace, when feri-oufty in exercife, is that which makes any perfon (though outwardly mean and contemptible) truly beautiful and lovely •, it makes them fo really, and alfo in the eyes of all fpiritual beholders. $dly 9 Sometimes God will make ho-nefl feekers of him the more jlovely to others, when corrupt minifters feek moft to defame them : the watchmens wounding her, marrri not the daughters eftimation of her *, and this mews, that they did finite her witbaut rea* fon. Again, (2.) It implies refpe&ivenefs on their part, and alfo honetfy ^ for, there is now no external thing to commend her to them : Which faith, 1. That to the fpiritual eye of honell fouls, none will be fo foeauti&las the perfon that is holy •, yea, fometimes holinefs will have a commendation in the confeiences even of them th# are Grangers to it. 2. Often holinefs may be more efteemed o£ and holy perfons more reflectively dealt with, by men of little either knowledge or profeffion, than by thefe who may be moch more knowing, and whofe flation and place calls them to be more tender. The Bride, here, is like the wounded perfon, Luke 10. 31, &c. whom the Samaritan fuccoured, when both the Pn>/ and tjie Lerite had paffed by him. 3. Where grace ihines, it woul<J he highly ,efteeme4 of and refpe&ed ', and iuch &s fire but babes in Chrift, ought much to reverence thefe that are of older landing. 4. Tender fouls, when under exercife, if we can do no more to eafe, them, would be refpegiyely fpokeji unto at le*ft. Thefe daughters do not T/ound the Bride, as the watchmen did, but fpe^k 4ifcreetly and refpeftiyely to her, although they can further her little. L The right ufe ef freedom, and ferioufnefs with humility in mutual fellowship, is a great help to enter* tain mutual refpefib arnongft profeffors ; when the weak fee the ftrong ones not puft up, but condefcending to take their help, it will conciliate love and re-fpeft: Thus the Daughters meet the Bride here with refpeftive carriage* 6. Refpe&ive expreflions of one prof&Jbr fo another, with gravity and ferioufnefs, becomes chriflian-fellowfhip well \ and is a great furtherance of edification and mutual confidence : So w$ fe$ h*f£» ^4 fh*f» 6. 1. as aJfo ip th? Bride's expreifjons preceedjng. t ,

Secondty^ The

Secondly, The <queffion propounded by them, is t What is thy ietcved ? as fcarce knowing him, or acquainted with him themfelVes : It is not fpokeh out ofdifdain, but out of defire to know, being convinced, that there behoved to be fome excellency in him, beyond others, as the following effects clear. The quedion is propofed by way of companion, and doubled, What is thy Beloved more than another beloved ? or, the beloved of another t 6y beloved^ all alongfV, is underdood that which the foul loves and cleaves unto • therefore Chrid is fometimes defignedby the one name, the foul*s love *, and fbmetimes by the tf-ther, the Beloved •, as we may fee, by comparing chap. 3. i y 2, 3. with "chap.

2. 16, 17. becaufe he eminently, and above competition,had the Bride's heart By other beloveds, are underdood thefe things that men of the world fet their love and affections upon, and which bears mod fway with them, as chat which in a Angular manner their foul loveth *, the fame that ordinarily are'called Idols, becaufe they are put in God's room. There is the fame reafon here,, why they are called other beloveds, and firange lovers elfewhere : Such are the belly, Phil. 3. 19. the world, 1 John 2. 15, 16. Love nor the world, nor the things of it, &C. the luft of the eye, the luft oftheflejh, the pride of life : So, it is as if they had faid, There are many things which the'men of the world feekafter: it is none of all thefe that-this Bride is enquiring for ^ me reds not fatisfied with thefe, nor valueth them : he muft then be fome excellent perfon, a lingular and non-fiich Beloved, that fhe is fo ferious in the enquiry after •, and therefore they defire to know from her felf what he is. Thequedion is doubled, as being the refult of a ferious defire to know, and of high admiration, what he might be, who was thus enquired for.

Thirdly, The words added, fhew what is the rife of her queftion and won-dring, to wit, thefe, That thou dofl fo charge m : Every word hath weight ; it is thou, the fairefl among women, who certainly can make the bed choice. 2. Thou art not only in earned thy felf, but charge ft us alfo. And,

3. Not only thou charged: us, but fo vehemently, preifingly and weightily -, This, fure, mud be fome excellent Beloved, This queftion carriethmit, not fo much aa enquiry who is the believer's choice, as their defire to know what Chrift was indeed, in refpecl: of his real worth, whole name only (or little more) they knew before : Therefore, they fay not, who is, but rvhat is thy Beloved? as knowing his name, but being much ignorant of his worth. Again, it luppofeth fuch a quedion to be moved by thefe profeffors, upon occafion of her exemplary carriage : And indeed, it cannot be told, what thoughts, ferious challenges, and exercifing quedions, the convincing carriage of believers will have amongd' thofe .with whom they chriftianly converfe \ and fo it fhews, that this ferionfnefs in one, may put others to it, to queftion what the

rii matter

matter may be, and through God's bleffing may commend Chrift to them in the end, which is the fcope.

Obf. i. There may be fome refpecl: to godly perfons, where there is much ignorance of Chrift himfelf. 2. Where there is efteem of godlinefs and of thefe who ftudy it, there is fome begun inquiry for Chrift himfelf, and it leads on to further, although the beginnings be weak. 3. True tendernefs in beginners appears in nothing fooner, than in refpecl: to thefe who were in Chrift before them : They are now but a-beginning, yet it fliews it felf in the refpecl: they carry to the Bride. 4. It is no fhame for thefe that are unacquainted with Chrift, to enquire for him at flichas know him. 5. What Chrift is, and the neceiEty of praying for others, is a fuitable fubjeft of dif-courfe in Chriftian-fellowfhip :, What is Chrift ? fay they to her :, and pray forme, faith fhe to them. 6. Chrift's name may be known to many, to whom his worth is unknown, or but little known, and who are not acquainted with what he is. 7. AH men naturally have fome luff, idol, or beloved, that their affection is fet upon, befide Chrift 7 it is fome other thing from which he is diftinguifhed, and to which he is oppofed. 8. Men lay out their affeftions liberally upon their idols, and upon thefe things that their heart cleaves unto befide Chrift : they are beloveds^ and oppofed to Chrift, as being that to the men of the world, that Chrift is to his own ; they are as Gods and Chrifts to them, they run fo mad upon their idols, and are fo joined, to them, Hof.^. i% men naturally have an high efteem of their idols, as placing fbme worth in them which is not, and they have a low efteem of Chrift, and prefer their idols to him. 9. This miftake is a great caufe of Chrift's being flighted in the world, that they think other beloveds as good as he, and other Jifes as good as the life of holinefs •, therefore they go to the farm, plough, market , and make light of Chrift % Matth. 22. 4, 10. The queftioning of this grand principle «f corrupt nature, that Chrift is no better than other be-lveds, or the inquiring whether he be indeed better than thefe, is one of the firft rifes of a foul's making forward to inquire for him. 11. The growing of the efteem of Chrift in a foul, and the decay of the efteem of all idols, (formerly beloveds) go together*, as the one ftands, the other falls •> as the one grows, the other decays. 12. The right up-taking of Chrift's worth, is the great thing that commends Chrift to a foul (therefore the Bride de-fcribes him afterward) and the thorow conviction of the vanity of all other things loofeth the grips of our affections from them, and makes way for fet-ting up Chrift more.'high. 13. The convincing-carriage of a believer may ftir and and raife an exercife in thefe that formerly were fecure: And God can make the words of a private humble Chriftian, the rife of a ferious inquiry after Chrift in another , thus her ferious charging of them doth fo

flick

frck to them, as if that word, I charge you 7 had pierced them. 14. Kothing more adorns the Gofpel, and commends Chrift, and makes him lovely to others, than the convincing, ferious carriage of believers. 15. Thefe who are not acquaint with Chrift's worth, or the exercife of believers, are ready to wonder what moves them, and puts them to make fuch a ftir about Chrift, more than others that live fatisfied and contented without him.

BRIDE.

Verfe I o. My BeloVed is white and ruddy, the chiefeft among

ten thoufand. From verfe 10. to the end (which contains the fourth part of the chapter) the Bride fpeaks: and (in anfwer to the daughters of Jerufalem their quefli-on ) in a fweet, pithy, taking-manner commends her Beloved. She is not long in returning anfwer to their queftion, as being fully clear and ready to demonftrate Chrift her Beloved his worth above all •, and as impatient that any other mould be put in competition with him (efpecially by the daughters of Jerufalenty whofe edification fhe ftudies by this to promove) inftantly fhe fteps in with a large commendation of Chrift, (though in few wordsj whereby fhe doth Co demonftrate him to be an Objett infinitely worthy to be her foul's Beloved beyond, all others, that, chap. 6, 1. they as convinced yields acknowledging that her Beloved was preferable to all other beloveds, and. that therefore they are ingaged to love and feek him with her.

In this commendation, me, (1.) Afferts Chrift's preferablenefs in the general, verfe 10. (-2.) She confirms and illuftrates it in particlulars, to verfe i6 0 And then, (3.) verfe 16. fums it up in an univerfai expreffion, as being in its particulars inexpreilible. Laftty, Having fully proved her affertion, fhe re-fumes the conclufion as unanfwerable, This (faith fhe) is my Beloved : A lingular Beloved indeed ; and therefore it is no wonder that I am Co ferious hi purfuing after him, and fo fick of love to him, and fb much pained at the very heart for the want of him.

The firft general in this 10. verfe fets out Chrifi pofitively, and comparatively : Do you ask (faith fhe) what my Beloved is ? He is a non-fuch,. an incomparable Beloved, he. is white and ruddy \ O fo lovely as he is in himfelf!' and being compared with all others, he hath the pre-eminence by- far, as being the chiefeft among ten thoufands. By white and ruddy^ we are to conceive Chrift's qualifications, according to the ftrain of the allegory, there being no' bodily qualification fet out here, Chrift at that time not being incarnate, ; yec even then was; he white and ruddy : The due and juft mixture of thefe colours maietb: a man lovely, and evidenceth a good complexion of body -, fo by them <

im

in Chrift is understood a concurrence of all fit qualifications and excellencies^ that may make him lovely to the foul, when by faith looked upon, and taken up : there is fweet beauty and comelinefs, or a comely, beautiful fweetnefs* that lulters and fhines in him, through the excellent qualifications wherewith he is furniflied, as the Husband, of his Church, that ravifheth JpirittTal affections far beyond the greatefi beauty that can be in the faireft face 5 for indeed he is fairer than the fons of men : There is nothing that may make a Mediator lovely, but it is here. Again, as if that did not fully fet out his amiable-nefs, fhe adds, He is the chic-f"eft among ten thouftand: This is a definite great number for an indefinite. In fum it is this, Tljere are many beloveds indeed in the world., but compare them all with Chrift, they are nothing %o nivr ', without all controversy he is the chief eft. \ Cqk 8* 5, 6. For, though Srtre be gods many, and lords many (to the world) yet to hs there is hut one GacL, and one. Lord Jefin - in all the world there is but one Chrift. The wocd ufed here is, He is the ftandard-bearer, or it may be rendred paiftvely, He is ftandarded above ten thoufand \ all tending to the fame fcope : Love kythes its rhetorick in feek-ing words to prefer Chrift, as having indignation that his precedency and preeminence (who is above all things, CoL 1. 17.J fhould fo much as once be questioned. It is like, that in thefe times the moft comely perfons were cliofen to carry theftandard, a piece of dignity being thereby put upon them : So then, if all the moft choice, comely, and excellent perfons in the world were muttered together, Chrift would be preferred eminently and defervedly above them all. Whence, obferve, 1. That Chrift is the moft lovely and excellent Object that men can fet their eyes on, that they can'caft their love and affection upon : There is not fuch an one as Chrift, either for the fpiritual foul-ravixhing beauty that is in him, or the excellent defirable ene£l:s that flow from him. O what a fingular defcription is it which follows, if it were un-derftood ! 2. Chrift is the moft Angularly excellent Husband that ever was clofedwith; under that relation he is commended here, as fingularly lovely and loving: It is a moil honourable, comfortable, happy, and every way fa-tisfying match, to have him for a Husband. 3. ChrifPs worth in itfelfis not expreilible *, and whatever he can.be compared with, he doth exceedingly fur-pafs it. 4.Where right thoughts of Chrift are,there is nothing admitted to compete with him :, other excellencies and beloveds are in their greatefl beauty darkned befide him *, he is fet up as chief, and they are not to be taken notice of beiide him,but to be accounted lofts and dung. 5. Chrifi's abfence,when belie-1 vers are right, will never leiTen their elteem of him; but even then believers will be warm and frefh in their love to him, and high in their efieem of him. 6. Neither will the great miftakes of others fhake believers that have a thorow efteern of Chrifi's worth, but will rather with holy zeal awake them

to

to commend him the more, 7. As where there is true love to Chrift, there Chrift will be lovely \ fo when he is looked on as lovely, that makes the heart to flow and abound with holy rhetorick in commendations of him. 8. True love to Chrift, and to others for his fake, will not fuffer one to defpife the weaknefs of another, but make them rather take occafion from it, to honour him, and edify them fo much the more \ as the Bride doth here in answering-the queftion propofed. 9. The more nearly and fully any thing be compared with Chrirt, tho' it be otherwife lovely, yet then it will be feen to be nothing, he fo infinitely excels all things he can be compared with } and it is ignorance of him that makes other things get fuch a place in mens affections : but, when once they are let fbr-gainft him, he is found preferable, as incomparably chief, for dignity, riches, and fatisfaclion, or whatfoever is delightfom, desirable and truly excellent, verfe n y 12, 13, &c.

She paffeth from the general, to demonftrate it in particulars, and therein fhe infills in the following verfes. If it fhould be asked, Why ihe de-fcends into particulars, efpecially now, confideriug her deferted cafe ? I anfwer, for thefe good reafons, i/r, That ihe might the more fully demonftrate, and the more fatisfyingly unfold ChrifVs worth : For, his worth cannot be foon nor eafily told, nor conceived, nor foon believed by others j it needs to be demonftrated, amplified and infifted upon \ yet, his worth can bide the trial: There is no truth may more fully and dem onftrati vely be made out than this, that Chrift is a moft excellent object of love, and infinitely preferable to all others. 2dly 9 This is for the edifying of the daughters of 3>-rufaiem ; and in reference to their queftion, that they might be the more convinced and fatisfied anent the incprnparable worth, and matchlefs excellency of her Beloved, ihe brancheth it: forth, and infifts upon it, that fo a deeper impreifion of it might be left upon their hearts. Obf. 1. There is nothing more ufefiil for the gaining and edifying of others, than to help them to the ■right uptaking of Chrift's worth. 2. That is a great part of the work, that fllOtrd take upChriftians in their fellowship together,to be (pending their mutual conferences on that fubjeel, for one anothers inftru&ion. 3. To edify another* is no diverfion from purfuing after him, to fouls that love Chrift, and would be helped by others to meet with him: this is well confident with their pursuing after fenfible prefence for her felf, to itay a while inftrufting them- A third reafon of her infilling, is, that it is fuitable unto, and agrees well with her own fad condition \ when he is away, ihe loves to think and fpeak of him* and of his lovelinefs, and that gives her fome eafe. ObJ. Where love to Chrift is, there will be a delight in fpeakingof him, and fetting out his commenda-dation, even when he is abfent } it is a kind of eafe to tell over his qualifier tionj when he is abfent. 2. It is a good diverfion under a deferted co&dS_

tion, and a fuitable.way to an outgate, to be dwelling rather upon the excel lency of Chrift, than on the comfortlefs aggravations of our own fad condition *, this is more honourable to Chrift, more edifying to others, and more pleafant to our felves : O, it is fweet to think of him ! It is more ufeful alfo for confirming of our faith in him, for warming our affe&ions to him, and for keeping the mind flayed in dependence on him for the outgate : E-very attribute, or property of his, is a cordial to a foul fainting under a defeated cafe. 4, Her infilling on this fubjecl:, fhews the nature of true love to Chrift, that a foul affecled with it, being once entred to fpeakof this theme or fiibjett (namely the excellency of Chrift) it expatiates in it, and is not foon withdrawn from it: This (to fay fo) is the very native element of it} and it doth the heart good to enumerate, and tell over diftin&ly, the commendable qualifications and excellencies of Chrift : all which (being his own) are un-peakably delightfom and refreshing to reckon. If there were any good measure of love to Chrift in mens hearts, they would not be eafily withdrawn from meditating on him, nor from (peaking of him } and the great haunt that other things have in our heart, and the rarity of any expreilion that tends to ChrifVs commendation, fhews plainly, that there are (alas!) other beloveds abounding with us befide him.

In opening of the following particulars, we would confider, 1. The fcope, which is to demonftrate, that Chrift Jefus is altogether lovely and defirable, beyond all other things that the hearts of men are let upon : The queftion propofed, verfe 9. and the clofmg anfwer to k 9 verfe itf. makes this clear. This then being the fcope, thefe particulars muft be fo taken up, as they beft contribute to clear this fcope, and fo muft neceffarily imply the excellencies that are in Jefus Chrift, the Mediator himfelf being as the body, and the feveral qualifications, properties and excellencies wherewith he is furnilhed, being as the feveral members, and parts of that body. Now, feeing Jefus Chrift is fo excellent himfelf, and thefe being inftanced as the choice excellencies that are in him, they muft needs be exceeding and palling excellent, as the aggreging and heightning of every commendation doth fhew : There will be need therefore of much fobriety, holy admiration and reverence in the opening of them, left we fpill fo excellent a fubjecl: as is the tranfcendent excellency of our Lord Jefus Chrift. 2. That the Spirit intends, by thefe parts, diftincl: confiderations of Chrift's lovelinefs in fb many diftinft particulars feems alfo to be without all queftion j for, the particular enumeration is brought in to demonftrate this general, that he is the chiefeft among ten thoufand, which is done (as it were) by an induction of fo many commendable things that are in him. Befide, in other fcriptures, and efpecially, 'Rev. u 13} 14. where our Lord is thus eonfidered, and alfo in the fecbnd and

third

third chapter of that book of the Revelation, particular refpett is had to the forefaid defcription, and thefe parts are there (being equivalent to them that are here mentioned) expounded of divers attributes and properties of his, and not unlike in many things to the defcription following, as the particulars will clear. Confider, 3. That it is both difficult and dangerous to be peremptory in the application of thefe particulars to the objeft defcribed -, it being fo exceeding glorious, and the Spirit's expreihons fo very compre-henfive, we dare not fo limit the words to one thing, as if they were exdufive of another *, nor fay, this is meant and no other thing, altho' fuch and fuch things, as have aneceffary connexion with the fcope to confirm it, may war-rantably be included, and for inftances pitched upon, efpecially, when from the analogy that is in the expreffions which are borrowed, and from other fcriptures, we have fome ground to fix upon : but to be fure, the words would be io taken up, as they beft afford the moft folid general dottrines, which are fometimes (becaufe of our darknefs, and to prevent our curiofity) to be refted in ; for, whatever be meant, it is Chrift, and he by thefe commendations is fet forth as much excellent: That all thefe are to deferibe a divine perfon, and no humane body, we conceive fo clear, that it needs no advertisement, 4. All thefe parts hold him forth, not only as excellent in himfelf, but as lovely to his people -, and as making up their privilege and happinefs in having an intereft in him to be theirs : and therefore, as this is the fcope, fo it is to be applied as fetting out his excellency, and the bleffednefs of all that have him for theirs •, as, on the contrary, to cry down all beloveds of the world, of whom thefe things cannot be faid, for they are Angularly peculiar to him.

Verfe 11. His bead is as the moft fine gold, bis locks arc

bufty, and blacky as a raVen.

There are ten parts mentioned, that are brought in as proofs of Chrift' s fingular excellency, each of them almoft having a double commendation : two of them are in the 11. verfe. The fir ft is, his head, the moft eminent part of the body, that furnifheth influence and direction to all the reft : It may fignify (if we dare adventure) thefe three in Chrift, 1. His Godhead, which is the moft eminent nature of Chrift's perfon, fuftaining the other, and furniming it for its office. Thus, 1 Cor. 11. 3. As the head of the woman is the man,m refpeft of his dignity -, fo the head of Chrift is God, as the Godhead dwells in him bodily, Col. 2. 9. by a wonderful and unfpeakable perfbnal union, the like whereof is not to be found in any other. 2. It may hold out Chrift's headihip, or fovereiguty, which he hath as Mediator, being made

G g head

head of the body, the church, and overall things for the church, £ph. i. 12. and his inftalment into this office, is the rife of all the other commendations that follow, which are as parts thereof: Thus Nebuchadnezzar's fovereign-ty, as being a king of kings, is fet out by a head of gold, Dan. 2. 32, 38. 3, It may iignify the qualifications, wherewith he, as head to the body, is furnifhed for its behoof and good ; fo he is an excellent head for contriving of what is for the good of the body, and for furnifhing life and motion to all his members \ thus, £/>/?. 4. 16. he is the head, from whom the whole body y being fitly compacted together, doth make increafe of it felf in love : And to this purpofe, a man of great reach, and profound wit, ufeth to be called a great head. All thefe agree with the fcope, being inftances of Chrift's excellencies, and alfo with the commendation following *, yet, the firft feems moft agreeable to the analogy of head and members : and it is not unlike that Chrift's Godhead is begun at in his commendation •, furely it cannot be excluded, feeing, in Rev. 1. 14. by his head (as there defcribed) is fet forth his eternity, the fame nature may well be here underftood, tho' Chrift be o-therwife reprefented in the colour of his locks •, becaufe, here he is defcribed as a lovely Bridegroom, there as coming to judge ; as alfo in Dan. 7. but it muft be fome excellent thing that is meant, as the commendation annexed clears. His head is, as the moft fine gold: In the original, there are two words indifferently made ufe of, to fignify gold ; the firft, becaufe of its ihining brightnefs and beauty -, the fecond is applied to it, becaufe of its folidity and firmnefs : fo it runs, his head is gold of gold , or gold and gold, or fine fhining and folid gold i as if gold were n#t enough to fet out the excellency of this head. Gold is rich in the quality, folid and ftrong as to the efficacy, (as in chap. 3. 10.) fovereign as to ufefulnefs and profitablenefs y it is above other mettals, and fo in the heavenly Jerufalem, the (Ircets are faid to be offuregold. Rev. 21.21. Therefore that dominion of Nebuchadnezzar's, fpoken of Dan, 2* 32. is compared to &head ofgold x for its excellency above the reft that followed,and efpecially for the fhelter that the Church of God had under it: And this being gold of gold, muft hold forth fuch fove-reignty, riches of grace, folidity and happinefs, as is unfearchable \ gold cannot reach it, no, not gold raifed to the higheft worth conceivable.

This nrft particular may put us to a ftand, when (as it were) the Bride is at a Hand in the commendation, and muft double the word, as gold , gold ; and its hard to draw obfervations from it, yet warrantably this may be faid, 1. Chrift hath a head (however we take it) that is exceedingly excellent -, he is God,and in that refpeft is unfearchable, being the brightnefs of the Father's glory , and the exprefs image of his perfonyHebi 1.3. He, as Mediator* is fornifhed With fovere-ignty and eminent graces for the good of the body •, and thefe r .

as they are for their nature moft folid and excellent, fo as to their vertue they are moft efficacious and quickning. 2. If we take it in general, Obf. That the excellencies,wherewith Chrift is furnifhed, are in the higheft degree of excellency -, therefore it is gold ofgold, whatever it be : and this general will necefTariiy infer the former, that he is God and Mediator, and in fuch and fuch offices furnifhed for the good of his people *, and the former do&rine is the proof of this : all Chrift's properties, wifdom, love, counfei, &c % are of more than an ordinary depth, being in him to the very uttermost, Heb. 7. 25. and without meafv.re, John 3. 34. 3. Chrift's excellency is not only lovely in it felf, but ufeful to others ; he is not only rich in himfelf, but enriching thefe that poffefs him, as gold doth enrich the owners of it: Chrift is a golden poflefiion, where there is a well-grounded claim to him. 4* Gold, and all external riches, are empty things to a fpiritual difcerner of Chrift's worth*, as it were, a new fort ofgold muft be invented, or imagined, to fhadow forth the excellencies of Chrift : gold it felf is but an inefficient and dark fhadow to reprefent him •, whoever loves gold, may have(and that freely) the moft fine and choice gold in him. Yea, 5. This is peculiar to him, in oppofition to all other beloveds : mens idols and other beloveds may be gilded > like the whore's cap, fpoken of, Rev. 17. 4. but Chrift only is the golden Beloved j for, this is fo attributed to him, as it is denied to them, which are but clay, or thick clay beloveds, Hab* 2. <5.

The fecond thing commended is his locks, which are no efTential part of the body, yet are (when lovely) a fpecial decorment, and ever have been fo e-fteemed : The fignification of locks (being joined to the head) will be fo much the more clear, if we confider the commendation given them, which is threefold, 1. They are bujhy, or curled •, not fuch as old men have, hairs here and there, but his are bufhy, thick and handfom, fuch as young men in the flower and vigour of their youth life to have. 2. They are black : And that, 3. As a raven : Black hair in thefe times and places was comely in men, and betokens ftrength of youth, and vigour of age. Therefore, the fame word, which is here blacknefs, fignifieth youth alfo in the Hebrew, zs,Ecclef. 11.10. childhood '<m<\youth y &c. So, black hair, here, is oppofed to white hairs, whereby decay is fignified, (as Hofea 7. 9. by gray hairs on Ephraim, is understood) and thus all other idols get a dafh, as if they were gray hair'd, decaying beloveds *, but Chrift is always in youth and vigour, he continues always vigorous, as his love is alway green. They are compared to the blacknefs of a rave??,. becaufe that is native black, and lovely beyond other things that are black. As by Chrift's head then was fignified that which is in Chrift ( to fpeak fo ) moft intrinfically excellent ♦, fo here, by locks, we underftand the moft extrin-fick thing that is in him (if we may fay any thing of Chrift is fo) that is, if any

G g 2 thing

thing feem lefs neceffary than another, yet is it in it felf excellent, andferves to commend Chrift to others. And again, by bufhinefs. and blacknefs, we un-derftand the vigour and perfection oi Chrift's lovely and defirable excellencies, that as lovelinefs and defirablenefs are in a man, when in his youth, at their height and perfe&ion, fo are they in Chrift, with all commendable aggravations, as in their very prime and vigour. Gold did fet forth the intrinfick worth of Chrift's qualifications •, this aggreges it fo, that it lifts up that worth to the higheft pitch that is conceivable : As a lovely man is yet lovelieft in the flower of his age and youth, fo it is with Chrift, his perfections are ever in their flower, and never decays, nor does he ever fail in the exerci/ing of them for his peoples good, If a. 42. 4. He Jkall not fall nor be difc our aged j and, as Rev. i. 12. Chrift's eternity is holden forth by white hairs, fo by black hairs is figni-fied his continuing young, vigorous and flourilhing (to fay fo) through all e-ternity •, which ferves mlpfch to the fcope of commending Chrift \ for, whatever is attributed to him, is in an implied way denied to all other beloveds : Otherwife he were not the cniefeft among them, and preferable to them all, which is the fcope. Obf. i/r, There is nothing for compleating Chrift's beauty but it is in him *, yea, even thefe things in him, that are leaft taken notice of by us (though nothing in him be little in it felf) they are in themfelves, and in their ufe when difcerned, exceeding lovely •, his locks, yea, all hisgar-tnents are fo, Pfal. 45. 8. There is nothing fuperfluous, and ufelefs in our blef-fed Bridegroom. 2%, What perfections are in Chrift (as there are none wanting) they are in him in their perfection : What unfpeakable commendation is here ? (1). He hath infinite numbers of perfections. (2.) All thefe are rich, like the mofi fine gold. (3.) If there be a feafon (to fpeak fo) wherein thefe perfections may be conceived more lovely and fhining than another (for in themfelves they are ever the fame) they, are fo*in our Lord Jefus Chrift-, it is ever harveft, fummer and youth with him-, he is that tree fpoken of Rev. 22. 2. which bears fruit always : This Sun is ever at the height, and never goes down. Chrift's perfe&ions are continuing perfections *, He is a Beloved that never decays, that never waxeth fick, weak, nor old} but is ever in youth, with his hair black, although he be eternal, and the Ancient of days, for all his properties are unchangeably in him, and ever agree to him, even now as well as in Solomw's time, and will do fo for ever : This is good and very comfortable to his people *, Chrift fits not up nor fails; his Spoufe weeps not for the death, decay, or waxing old of her Beloved and Husband, which can be faid of no other. 3^/y, All other beloveds, befide Chrift, are decaying beloveds, they evaniih and are growing gray-headed ; even all this clay-world fliall wax old as doth a garment , and the beauty of it ihall be flamed, and it wift become weak 3 like an old dying harlot, with whom many hath gone a Whoring y

ing: For, if this, to be black and buihy, be peculiar to Chrift, it cannot agree to them-, for, they fall wax old % but he is thejame^ Pfal. 102.27. which words are peculiarly applied to Chrift, Heb. 1. 10. qthlj} This continued fiourifhing of Chrift's excellency in its perfe&ion, doth put Chrift fupereminently above all compare, as having no match amongft all beloveds -, they decay, but he is the fame ; they are broken cifterns, and can hold no water of comfort, and appear with no beauty at death and judgment, and through eternity they will be as clothes worn and failed -, but, Chrift is frefh and vigorous at death to the believer, and will be lb for ever : How bleffed are they, when they come to eat of the tree of life, that never wants fruit, to poflefs him, who isyefierday y to day , and for ever the lame, God ever all, bleffed for evermore ! O the happi-nefs ! the eternal happinefs, that there is in being efpoufed to Chrift, when the breath of all clay-idols and beloveds will be out, and Chrift ftill frefh in the communicating of his fulnefs to his people! O ytfoat a fad heart will many have, who have forfaken this fountain of living waters,; Jpad choftm fuch broken citterns to themfelves as the creatures are, that have fet their heart on that which is not, Prov. 23. 5. and laboured for the -wind, EccM. 5. 16. loading themfelves with thick clay^ Habak. 2. 6. and have neglected him who gave, and who continues the being of all things, and who then will be, when they will not be found, or have a being! In furn (faith ike) my Beloved is the golden beloved, others are but of clay and earth ', my Beloved is in his flower , and

youth ; other beloveds are decaying, waxing old r wd drawing to their grave y -there-.

fore is he incomparable beyond them alU

Verfe i 2. His eyes aye. a* the eyes of dtoes by the risers of waters, wajhed with nitlk^ and fitly fet.

The third thing commended in him, is in verfe 12. and it is his eyes, which are feveral ways defcribed. Eyes in the natural body are the organs, whereby we difcern external objects : the Lord, as he is a Spirit, hath "no body, nor bodily members ; but eyes are attributed to. him, to hold forth his omnifcience, who, having formed the eye, cannot but fee, Pfal. 94. 9. and therefore eminently is faid to fee, in oppofition to the idols, who have eyes and fee not, P£ 115. c This, then, fets out our Lord's omnifcience, before whom all things are naked and open, Heb. 4. 3. even the moft fecret things are open to his view, as if by the moft fharp-fighted bodily eye he did behold them, and much more 3 10, Prov. 15. 3. The eyes of the- Lot A-are in every place, beholding the evil and the good ; and, Prov. 5. 21. The ways of man are before the eyes of the Lord j he knows them, as if he were looking on them with eyes, all things are fo naked and difcernable to him ; This agrees alfo with that, Rev. 2. 18. where Chrift

is

is faid to have eyes as a flame of fire : which title, verfe 23. is expounded (as all thefe titles throughout thefe epiftles are) and faid to be given him, that men may know that he fearcheth the hearty and trieth the reins-^ even the moft inward things are fully reached by his all-feeing eye.

The excellency of his eyes (or omnifciency thereby pointed out) is held forth under feveral fimilitudes, Firjr, They are as doves eyes, fuch as were attribute to the Bride, chap. 4. 1. that is, eyes that are quick, lovely and loving^ having much affettion in them to his own. Secondly, They are as doves eyes by the rivers of water, where doves are moft lovely after their wafhing, or bathing and beeking of themfelves at river-fides. Thirdly They are waihentp/rfr milk, that is, moft clean, white and pure. Fourthly, They are fitly fet, or (as the word is) jet in fulnefs, like the ftones in Aaron's breaft-plate, Exod. 39. 10. (where the fame word is) dignifying that there is no deformity in them* but, like curious jewels, they are moft equally and beautifully fet, being neither too hollow, nor flicking too far out, which are the two extreme deformities in eyes. In fum, it faith, i/r, That Chrift's knowledge is iharp and piercing, idly, Pure and clean. $dly, Pleafant to his people to look on. And, ^hly, That it is kindly vented, and well qualified for the good of his people, whereby he is made exceeding lovely to them. Thefe notes are fare here, 1. That our Lord Jefus is omnifcient, knowing all thedefigns of enemies, knowing all theftraits and necefnties of his people*, he actually takes notice of all thefe. 2. Chrift's omnifcience is one of his chief eft excellencies, that qualifies him for the good and comfort of his people, and doth exceedingly commend him to them above all others ; It is a very pleafant comfort to his people, efpeci-ally in the time of trouble, that their Beloved knows all, what we are, what we have need of^ and what is good for us, and what is defigned to our prejudice by any of all our adverfaries, and cannot miftake. 3. Chrift's omnifcience, though it be terrible to his enemies ( fo his eyes are as a flame of fire ) yet it is very amiable to his people, his eyes to them are as doves eyes *, his all-feeing knowledge is kindly and comfortable, and exercifed for their good (as all his other attributes are) and is ftill on work for their good and advantage, 2 Chron. 16. p. His eyes run to and fro throughout the earth, tojherv himfelfflrong in the behalf of them, whofe heart is perfect towards him. He takes notice of the cafe of his own, that he may fuccour them in their wants *, as he takes notice of his enemies, that he may difappoint and bring them down. 4. When the tye of the covenant with Chrift is once faftned, thefe attributes in him which are moft terrible to fiefli, and to men in nature, are exceeding lovely, and make Chrift beautiful to his people •, as his omnifcience, juftice, faithfulnefs, &c, 5. As it is our duty, fo it is our advantage, to walk under the convittion of Chrift's omnifcience, and to converfe before him with the

faith

' —

feith of his beholding what we are doing. 6At is a good evidence of fmcerity, when his omnifcience becomes delightfom to us, and when the heart is made glad with this,that Chrift knows the fecrets thereof fas Peter fpeaks,jf<?.2i.i7. Thou that knoweft all things, knoweft that I love thee : It is much to abide Chrift ? s fcarch, as omnifcient, contentedly. 7. All other idols and beloveds are blind, they hive no eyes *, or,tho' they feemto have, they fee ?z<tf,Pfal.i 15.5. that is, they can take no notice of, nor give any fuccQur to their worihippers : Our Lord's eye^, that are upon his people, make him fingularly preferable to all that come in competition with him. 8. It is a Angular commendation of Chrift's knowledge, that it is pure and holy, that it cannot approve of fin, nor take any complacency in it •• for, his eyes are as doves eyes, by the rivers of waters , wofhen with milk : He is pf purer eyes than that he can behold iniquity, O how doth he delight in purity ! and what a ftrong motive may and ought this to be with his people, to make a covenant with their eyes, that they get not leave to wander and gadd on finful objects !

Verfe 13. His cheeks are 06 a bed of fpices, as Jweet flowers ;

his lips like lilies, dropping fweet-fmelling myrrhe .

The fourth and fifth inftances of Chrift's lovelinefs are in this verfe. The fourth is, that his cheeks are at abed of fpices, as fweet flowers: The cheeks, being comely, are a fpecial part of the lovelinefs of the face. His cheeks are here commended from two things, Firfi, They are as a bed of fpices, that is, like garden-beds furnifhed with excellent fmeliing and refreihful fpices : It fets out, 1. A proportionable height of them, as cheeks are in the face, and as beds are higher than the reft of the ground. 2. A precioufnefs and fweet-nefs of fpirit-refreihing favour, as fuch beds ufe to yield to thefe who walk in a garden. The fecond commendation is, as fweet flowers ; or,, as the words may be read, as towers of perfume : It tends to the fame purpofe, but holds forth an abundance of delight to the fpirkual fenfe of fmeliing in the. believer, when Chrift is made the Objeft of it \ O the fweet favour he finds in him ! \t is fit to be fober here, thefe excellencies being myfteries : It is not unlike, that leffer glimpfes of Chrift's manifestations, whereby he makes himfelf known, may be underftood here ', as if flie faid, He is fo lovely, that th° leaft glimpfe or waff of him, when it is feen, if it were but of his cheek, is very dellcht-fom: And this fenfe may be gathered, ift, From this, that the cheek is a part of the face and countenance, yet not the full countenance : Now, by feeing his face, and beholding his countenance, often in fcripture (and it is like alfo, verfe 15.) isunderftood his moft fenfible manifeftations of himfelf to his people v by proportion then the cheeks would hold forth the fame, tho' in a lef-

fer meafure and lower degree, 2<%, It makes well for the fcope of commending Chrift above all, whofe incomparable worth, by his manifeftations, is much evidenced and confirmed to his people •, and when a little glimpfe of him doth this, how much more would a full view of him demonstrate it ? And indeed fuch a view doth effecTually demonftrate it to thefe who have experimentally known the excellency that is in him, altho' others, who are unacquaint with his face, do therefore undervalue him ; which may be hinted at, as a caufe of their fo doing. $dly, This agrees with the commendation, which fets him forth in this as pleafant to the fpiritual fenfe of fmelling -, and fo would imply, that it muft be fomewhat whereby Chrift becomes fenfibly fweet and refrefhful, as his fenfible manifeftations make him more delightfom and refreshing to the foul's fenfes, than towers of perfume are to the"bodily fenfes : Therefore is his love compared to ointment , chap. 1.3. and elfewhere. However, thefe things are certain, 1. That the leaf! glimpfe of Chrift's countenance is exceeding refrefhful and favoury to the fpiritual fenfes. 2. That Chrift's excellencies are delightfom to all the fpiritual fenfes, to the fmell as well as to the eye, ear, &c. The whole foul, and all its faculties have abundant matter in him, for delighting and refrefhing them all. 3. The moefenfes be exercifed on Chrift, and the more fenfible (to fpeak fo) he become unto us, he will be the more lovely and pleafant: Beds of fpices, and towers * of perfume in a garden, to them that ly amongft them, are not fo favoury as i Chrift is, when the fenfes of the foul are exercifed to difcern him.

The fifth thing inftanced is his lips •, the Bride's lips were fpoken of, chap. 4. 3, 11. and cleared to fignify her fpeech: By proportion they hold forth in him the loveiinefs of his word,\vherein he is efpecially lovely,in that he magnifies it above-all his Name, Pfal. 138. 2. and makes it often fweet as the hony and the hony-comb to his people. This may be looked on, 1/, As it refpetts the matter fpoken by him, out of whofe mouth many gracious words proceeded (while in the fiefh) even to the admiration of his hearers, Luke ^.22. fo that upon conviction they fay, Never man/poke as this man [peaks, John 7.46. Or, idly. It may look to Chrift's manner of fpeaking, and his fitnefs to communicate his mind to his people (as lips are the organs of fpeaking) fo he hath grace poured into his lips, Pfal. 45. 2. that makes all his words gracious, as being formed or anointed by it. Thus it takes in that holy art, skill and dexterity, wherewith Chrift is furnifhed, to fpeak for the confolation of a believer, efpecially under fad exercifes -, as it is, If*. 50. 4. He hath the tongue of the learned, to [peak a word in feafon to hi ff.that is weary : Both thefe in the re-fult come to one \ and this being a fpecia|piece of Chrift's lovelinefs to his people, conducing exceedingly to the Bnle's fcope here, and the analogy being clear, and lips being frequently made f fe of in fcripture to fignify fpeech

\ or

or words, we conceive that they may well be taken fo here, efpecially con-fidering, that all the parts of the commendation will agree well to his words. 1. They are like lilies, that is,pleafant and favory -, fo words fpoken in feafon are often called pleafant and fweet like hony, Prov. 16. 24. yea, they arefaid to be like apples of gold in piBures of fiver, Prov. 25. 11. His words then may well be compared to lilies. 2. They are not common words, therefore it muft not be ordinary lilies that y^ill fet them forth ; but they are like lilies dropping fweet-fmelling myrrhe : Such lilies we are not acquaint with *, and nature, tho* excellent in'its effe&s, yet comes fhort in furnifhing fit refemblances to repre-fent Chrift, and what is in him, to the full. Thefe lilies dropping myrrhe fig-nifie, ift, A favorinefs and cordial efficacy in the matter, like myrrhe proving comfortable to thefe it falls or drops upon, idly, Dropping fhews abundance* feafonablenefc, and continuednefs therein, fo as he frill furnifheth fuch ftrength-ning efficacy and influence, as if it were ever dropping, and never dried up \ as the phrafe was, chap. 4. 11. All thefe agree well, either to Chrift the fpeaker, who never wants a feafonable word ', or to the word fpoken, which, in refpecl: of its efFetts, endures for ever. 7his muft be an excellent Beloved (faith fhe) who fpeaks much^ and never a word falls from his lips y but it is precious and favory, like any cordial to the fouls of his people, efpecially in their fainting fits : and there is ever fome good word to be gotten from him, far from the rough fpeeches that many ufes; but O fo pleafant and kindly as all his words are I Obf. 1. There is a fpecial lovelineis in our Lord Jefus's words to his people ; how much of this appears throughout the 4th chapter of this Song ? and what love appears in all his promifes, yea, in the titles that he gives his people ? every one is (as it were) big with child of ftrong confolation to them. 2. Chrift's words have a fpecial refrefhing efficacy in them, andean comfort, refrefh and fuftain drooping fick fouls •, he fends out his word, and and it healeth them. 3. Thefe, who love Chrift himfelf truly, havealfo an high efteem of his word, and are much delighted with that *, and where there is little efteem of his word, there is but little efteem of himfelf: They, who have tafted the fweetnefs of the word, do highly efteem of Chrift himfelf. 4. The word of Chrift is as Chrift's own lips, and doth fweetly fet out his thoughts of love to finners : It is good reading of Chrift's lovelinefs out of his own word, and from his own mouth. 5. Where there hath been a fweetnefs felc in the word, it fhould be turned over to the commendation of Chrift that fpoke it, as a proof of the reality of his excellent worth. - 6. The word is never rightly made ufe of, tho' it fhould fill the head with knowledge, till it be favory to the inward man and fpiritual fenfes *, and it is that which makes it lovely, when the vertue and confolation that flows from it is felt. 7. All the confolations of the word, they come not out at once, neither can we fo

Hh re-

receive them, but it drops by little and little in continuance ; and therefore daily mould men draw from thefe wells of falvatkm. 8. Obferve from the fcope, that Chrift's word, known by experience, will lift and fet Chrift up in the heart beyond all beloveds ^ and that the unacquaintednefs of many with Chrift's lips, and the confolations that abound in his word, makes them fo ready to flight him, and fet up their idols above him. The fcope faith further, that fhe was acquaint with his words, and the refrefhfulnefs of them • and in this fne is differenced from others. Whence obferve, 9. That believers are acquaint w"th the fweetnefs of Chrift's words, otherwife than any in the world are ', Chrift is another thing to them, and his word is fo alfo, than to all the world befide: It is a good fign, where Chrift's lips are ib lovely.

Verfe 14. His hands are as gold-rings Jet with the beryl: his

belly is a* bright ivory overlaid with Japhires.

The fixth and/ "eventh particulars inftanced, to commend Chrift, are in verfe 14. The fixth is, His hands: The hands are the inftruments of attion^ as the lips are of fpeaking : they are commended, that they are %s gold-rings, that is, as men or womens hands are adorned with gold-rings, fo his hands have a native lovelinefs beyond thefe. Yet this commendation (as all the former) anfwers not fully -, therefore it is added, they are fet with beryl .• This was a precious fione put in Aaron's breaft-plate, Exod. 39. 13. To be fet with it, Signifies, as precioufnefs, fo rare artifice *, and fuch is feen in the right fetting of precious ftones. By our Lord's hands, may be underftood that powerful aftivity whereby he is fitted to bring about what he pleafeth* and that power* which he exercifeth efpecially in the works of grace,as on ver. 4. was cleared : Or, we may under (land the effe&s produced by that his power, or his works which are exceeding glorious \ as, Pfal. 109. 27. That they may know, O Lord, that this is thy hand, that is, that thou y . Lord, haft done it* So his hands fignify fuch works efpecially? wherein his divine power, art and skill do manifefi themfelves for the good of his people: Both agree well together -, for, excellent power and skill produce excellent effects, and excellent eife&s demon-Urate the excellent qualifications of the worker. This being a main piece of Chrift's commendation, and which doth hold him forth to be exceeding lovely above all to the believer, (which is the fcope) may well be taken here as the meaning, efpecially being fubjoined to the commendation of his words : For, our Lord Jefus doth not only fay well, but alfo doth well j he is a Prophet, mighty both in word and deed, Luke 24.19.

The commendation fuits with his works, as if there were none of them, but what are adorned (as it were) with excellent gold-rings* there being much

glory,.

glory, grace, wifdom and skill fhining in them all •, they are honourable and glorious, Pfal. ill. J« yea, great and marvelous are the works of the Lord God al~ mighty, Rev. 15.4. Thefe are the deferved epithets of his a&ions: In fam, it is, as if flie had faid, Ask ye what my Beloved is more than others f If ye [ax* but aglimpfe of the white and red that is in his cheeks , and if ye heard the fweet words that proceed from his mouth, and if ye knew the excellent works which he hath performed, even to admiraticn 9 for the good of his people, and how much lovelinefs appears in all thefe , ye would (no doubt) fay with me, He is the chiefeft among tell thoufand.

Obf 1. Chrift is an active husband, having hands, and working with them for the good of his Bride j a piece of his work we heard of, chap. 3. 9. in that noble chariot: He is no idle fpe&ator 5 he worktth hitherto, John 5.17* 2. All our Lord Jefus his works are exceeding excellent and beautiful; and f when rightly difcerned, they will appear wonderful, honourable and glorious* as proceeding from him who is wonderful in counfel, and excellent in working, Ifa« 28. 29. What a curious and excellent piece of work is that chariot, or the covenant of redemption fignified thereby, chap. 3.9 ? There are many fhining, well fet jewels, and rings upon every finger of his hands : There is nothing that can be done better than what he hath done. The works of Chrift, in our redemption, do hold forth infinite skill and glorioufhefs to be in the worker, all of them are fo wifely contrived, and exquifitely execute. 3. Chrift's works do exceedingly endear him, and that defervedly, to his people \ and do infallibly demonftrate his worth above all beloveds in the world : Who is like unto him ? and who can do great works, fuch as he hath done ? This makes heaven to refound with the praifes of what this Beloved hath done for his people. 4. Believers would be acquaint both with Chrift's words and his works, and would be well verfed in the knowledge of the excellencies that are in them both, that fo they may be the more affecled with him them-felves, and be more able to commend him to others. 5. Where Chrift.is lovely, all his works will be delightfom : and it is by acquaintance with, and obfervation of his excellent works, that the hearts of his people come to take him up, and to be rightly affecled with him. 6. As ignorance of the excellency of ChrirVs works (efpecially of the work of redemption) makes many flight Chrift, and prefer others to him (for, fhe would difcover the daughters of Jerufalem their miftake of him, by inftancing this amongft other things) ib it is a kindly-like thing, to have a honourable efteem of Chrift's works in the heart. 7. Altho' the devil and mens idols feem to promife much to their lovers, when they fuit and intice them \ yet never one indeed can e*-qual Chrift, or compare with him, in refpefl: of what he hath done for his Bride ; and this fets him up incomparably above them all: His hands, in A H h 2 refpeft

*;6 An Expofoion Chap. 5 .

refpeft of his magnificent works, are adorned, as it were, with gold-rines * whereas they have hands, but work not for the help and relief of their lovers' Tfal. 115. 7.

The feventh part of this demonftration of Chrift's worth, is from his belly : The word in the original is the fame word, which verje 4. is rendred bowels • and we rather ufe it fo here as it lignifieth bowels, the native fignification of it' as not knowing why it mould be altered in this verfe *, especially confiderine, that, wherever it is attributed to God, it is tranflated bowels, as, Ifa. 63. i<] Where is the founding of thy bowels ? And Jer. 31. 20. My bowels are moved for him : reading it then thus, his bowels are as bright ivory, &c. The words at the very firft, would feem to fignify the intenle love and tender afFeftion' wherewith our Lord Jefus (who is full of grace) is filled and duffed (to fay fo) for the behoof and good of his people •, fo that no mother is fo com-paffionatly affe&ed towards the fruit of her womb, as he is towards his own. Thisexpofitionis, 1. confirmed from the ordinary fignification of the word bowels, when it is applied to God ; as, Ifa. 63. 15. and Jer. 31. 2 o. and it is borrowed from the affettion that mothers have to their children whofe bowels yern on them, as, 1 Kings 3. 26. and fo Jofeph was affected toward his brethren, Gen. 43. 30. Hence the word, both in the Hebrew and Greek in the Old and New Teftament, which is made ufe of to fet forth the Lord's tender companion, flows from a root that fignifieth bowels. 2. The fcope will confirm this : for, is there any thing that makes Chrift more lovely and admirable than his love? which makes the prophet cry out,. Mic. 7. 18. Who is a God like unto thee, that far done th iniquity ? &c« becaufe thou delights in mercy • or, is there any other thing that more commends him, as a Beloved preferable.to all, than his love ? Love in a husband is a fpecial property :: Kow, Chrift loved his Church, and gave him]"elf for ;V,Eph. 5. 25.. it is not like therefore, that this is omitted. And, 3. It follows well on the commendation of his works for, and about his people, as mewing the fountain from> whence they proceed : The commendation of this is excellent -, 1. It is as Iright ivory : Ivory is rarely and Angularly pure and pleafant, being made of Elephants teeth : bright, is added, to fliew, that it is of the beft fort, as all that is in Chrift is. 2. It is overlaid with faphires-, that was a ftone in Aarotfs breaft-plate, and alfb is reckoned one of the foundation-ftones of the newJerufalem,Rev. 21. 19. which fhews, that it is very precious, tho 5 we know not the particular properties of it: The word overUid, may be from the original rendred curioujly fet, or enameled* In fum, here, his love is de-fcribed as moft lovely, clean and pleafant, tike ivory 5 rich and precious like faphires} and well ordered and wifely vented for the good of his people, as bright ivory curiouily enameled with faphires : His love is a mofi excellent,

carious

curious and pleafant obje£t, the like whereof is not to be found amongft all the beloveds of the world. This verfe commends Chrift's heart and in-fide, which is unsearchable as to its height, depth, breadth, and length: It may therefore be hard, andfome way hazardous, to offer do&rines on, or to form expreifions concerning that which pajfeth knowledge^E^h. 3.18, 19. the comprehending experimental knowledge of it, will be the beft commentary ©n it ^ yet thefe things are clear and fafe,

1. There is lingular love, affe&ion and bowels in our Lord Jefus to his people \ fo fmgular, that there is none can compare with him in this, no husband, nay, nor wife, it paffeth the love of women j no tender-hearted mother, and much lefs any idol, can compete with him in this *,it is inconceivable in it felf,-and it is wonderful in its effe&s. 2. There is nothing that will contribute more to make believers fee Jefus Chrift as admirable in himfelf,, and lovely to them, than the right apprehenfion of his love: This is the conftraining, ravifhing, engaging, and foul-inebriating confideration of Chrift > the conceiving of him rightly in his admirable love*, and they will never e-fteem of Chrift rightly, who decern not that: It is(as it were)his crown •, and the believing of it, is a in fort the putting of the crown on his head : Among!! all his excellencies, none takes the believer more up than his love, and nothing, is more remarkable in him than that •, and right thoughts of Chrift's love is-no ill token. 3. Our Lord Jefus, his love and bowels are a rich jewel when feen, a precious ftately fight \ bright ivory,*overlaid with faphires, is but a fmall and dark fhadow of it} Chrift's love is a poffeflion beyond jewels, a very beautiful obje& to look on, beyond the moft excellent creature! It is both a wonder and a heart-break that it is fo little thought of, and that men are not more delighted in it. 4. Altho' there be much in many mouths of Chrift's love, yet there are few that really knows and believes the love that he hath to his people, 1 John 3. 1. As this is the caufe that fe few loves him, and why fo many lets up other beloveds befide him '■, fo 7 the folid faith of this, and the expectation of good from him, hath a great engaging vertue to draw /inners to him, Heb. 1 u 6. and for that end it is made ufe of here. 5. Whatever feeming fmiles, idols may give to their lovers, yet will they not prove lovers in the end to them.: for, that is proper to Chrift, he only hath ftrong love and bowels of affe&ion to his own to the end \ but other lovers in the end will fail men : only our Lord Jefus continueth a loving Husband to the end r for, whom he loves, he loves to the end. 6. It is beyond all peradventure, good and definable to be matched with Jefus Chrift, where fo much honour, riches, power, wifdom, lovelinefs and love meet all together} for, the fcope of this, and of all the reft of the commendations, is to engage facers to match with kirn.. 7.. There is no

caufe

caufe to be jealous of Chrift's love ; his people have a moft loving Husband, and never a fpot or ground of jealoufy hath defiled his bowels fince the world began, but they to this day are^ and will be for even as bright ivory. 8. Chrift's love is excellent in it felf, and is alio excellent in the way of its communicating it felf to his people *, therefore, it is not as faphires that are confu-fedly caften together, but that are artificially fet: Or, our Lord Jefus vents not his love fondly (to fpeak with reverence) or imprudently, but moft wifely, skilfully and feafonably, fo as it may be for the good of his people 7 not as a fond and too indulgent mother, that gives that which is even hurtful, becaufe the child defires it, but as a wife father, who gives that which is ufefol, tho' it be unpleafant. He guides his love by difcretion, and according to expediency ', as, John 16 . 7. It is expedient for you that I go, and therefore he will go, though they were even made fad with it. 9. Altho' fome pieces of Chrift's love, being confidered in themfelves, feem not fo pleafant and lovely, like precious ftones not rightly fet:, yet, when all are feen together, and every thing taken up as in its own place, and proportionably correfponding with one another, and efpecially in refpecl: of the fountain of love from which they come, they will then (being all look'd on together) be feen to be very beautiful and pleafant, and well ordered, like bright ivory , that is regularly and cu-rioufly enameled, or indented with faphires. The time comes, when Chrift's love will be thought to be exquifitely and wifely let out and conveyed, even in thefe things wherein it is moft fufpe&ed now by his own,

Verfe 15. His legs are as pillars of marble, fet uponfockets of

fine gold: His countenance is at Lebanon, excellent as the

cedars.

The eighth and ninth particulars of Chrift's commendation are in verfe 15. The firft of them here commended is his legs : The word legs, comes from a foot in the original, that fignifieth to walk ', and fo takes in thighs and feet, which are alfo ufeful in motion. In fcripture, and by analogy, they are made nfe of to fignify thefe two, Firft, A man's way in the feries of his carriage and deportment, as ordinarly his life is called a walk: So, Feci. 5. 1. Take heed unto thy feet, that is, to thy carriage *, hence the iniquities of the heels arefpo-ken of, VfaU 49. 5. to fet out mens defe&s, that cleave to them in their con-verfation, as their feet leave prints or footfteps behind them, in their walking. Secondly, This metaphor fignifieth ftrength and activity, as, Pfal. 147. 10. The Lord delights not in the ftrength of an horfc, nor in the legs of a man; wherefore (very probably J Fcclef 12. 3. they are called the ftrong men, becaufe they fuftain or bear up the body. Here, being applied to Chrift, we conceive

they

they fignify his way, or adminitfration of providence, which he ufeth with his people, it being by his difpenfations that he walks amongfl them. Hence the ieries of common providence is fo often in fcripture called the way of the Lord j as, Ez^ek. 18. 25. The Lord's way is equal *, his carriage in his difpenfations is Hill juft, oppofite to their way, or walk, which is there called unequal. And the difpenfation of grace is called, a way, Rem. 11. 33. How un-fe arch able are his jufywnp, and \m ways paft finding out -, which take in the contrivance, and adminifiration of his grace, as the fcope there doth clear. His way is more general and comprehenfive than his works, and takes in thefe three (for which it is called, a way.) 1. His dehgn and end, that he propofeth to himfelf. 2. His wife and powerful plot, in contriving and applying means fnitable thereunto, for bringing it about ', especially the principle (to fay fo) by which he walks and works, to w, his wjfdom, power and love. 3. His convoy of, and the progrefs which he makes in thefe, by which he is ever proceeding towards his end, as a man doth in his way, by walking with his legs: In all thefe refpefts, the Lord's way of carrying on his defign is faid to be unfearchable : This we take, as intended here, to fet forth and commend the gracious and glorious fteps of the Lord, in the adminitfration of his grace, both in its contrivance and application amongfthis people, whereby his wif-dom, power and goodnefs, are in thefe paths of his (that are all mercy and truth to his own, Pfal. 25. 10.) made exceeding lovely and (lately, as the commendation following imports. This is confirmed, lft, By the analogy- that is betwixt the legs and walking, and the frequent ufe that the fcripture makes of this iimilitude for that end \ and no other thing can fuit fo well, idly, In Rev. 2. 18. where Chrift's legs and feet are fpoken of, with a commendation not unlike what follows here, namely, that they are like fine brafs. As his eyes are expounded, verfe 23. by this, that he fearcheth the heartland trieth the reins-,, fo his feet are fet out by this* that he renders to every one according to their-works r that is, he keeps an equal and jufl way in his adminiftration towards every one. $dly y The fcope likewife confirms this, Chrift being by his way to his people commendable above all, and this being a fpecial commendation of his, that all his works are per ft Eh, and all his ways are judgment, Deut. 32. 4,. As alfo 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 ftone that is firm, good and pleafant ; therefore was it prepared by David, for the temple, 1 Chrcn. 29. 2. fillars fignify ftrength, orderlinefs and beauty, as was cleared on chap. 3. 10. which may be applied here :. So, pillars of marble fay, that his ways are curioufly, skilfully and fickerly contrived -, and wifely, dexteroufly and infallibly executed \ and firmly fettled, like pillars,, and that of marble, for unmoveablenefs* The amplification of the commendation

confirms,

confirms this alio, they are not only like pillars of marble, but alfo like pil-lars fet on fockets of five gold • pillars are durable, according to the bafes or foundation upon which they are fet and founded : Now gold (as often hath been faid) fignifieth precioufnefs and fohdity ^ fo all of them are fettled and fixed on a good and precious ground, which cannot fail, and therefore they cannot lhake, Aide, nor flip, but profper he muft in his ways •, and nothing can marr his defign, for he is of one mind, and who can turn him ? and what his foul defi-reth, that he doth y Job 23. 13. Yet not only are his feet or legs ofbrafs, (which lhews feverity againfl enemies, in his troding on them 7 Dan.io. 6.)but the fockets are of gold, as his head was, verfe 11. all is of gold that isin'him, he is a golden Mediator and Beloved from head to foot, whereas others are clay-beloveds : The fockets are of gold, to fhew his gracioufnefs to his people • as Tfal. 25. 10. all his ways are fettled on mercy and truth ; all his decrees anent them are made lovely and fure by grace, and fo cannot be but precious and excellent as to them.

Obferv. 1. Our Lord Jefus hath a defign, a gracious defign, that he is carrying on amongft his people, and he is ever promoving therein for the end which he hath propofed : he is not like the idols of the G'entiles , Pfal. 115. 7. which have feet and walk not, but as he fees with his eyes, and works with his hands, fo doth he walk and make progrefs with his legs. 2. ChrifVs way with his people, is a moft excellent and ftately way : Or, in all his convoy of grace towards his people, there is a fpecial excellency mining -, All his ways and works are holy and righteous, Pfal. 145. 17. Juft and true, Rev. 15. 3. Gracious and loving, even all mercy and truth, Pfal. 25. 10. This King of faints is marvelous in his way of grace, as he is in all his works. 3. ChrifVs purpofe cannot fail, neither can his defign be altered*, the contrivance thereof is fo wife and the execution fo powerful, he cannot but attain his point. 4. However men may quarrel with ChrifVs way, and fay it is not equal) as, Ez.ek. 18. 25. and altho' his way may be fometimes in the deep waters, and not difcernable, Pfal. 77. 19. yet, it is ever ordered in deepwifdom, that there can be nothing more juft, holy and glorious, Co that there is no reafon to complain thereof • and this holds, not only in one ftep or two, but in the whole feries of his way! 5. A right fight of ChrifVs wife, glorious and omnipotent way of grace, will make him lingular in the eftimation of his people, and put him above all o-ther beloveds, whofe ways are neither for wifdom, nor liability, any way comparable to his *, for, all the counfels and defigns of the world, befide his, will come to nought, and be made, nill they will they, fubfervient to his : clay-idols have their breath in their ncftrils, and in that fame very day, when it goeth out, their thoughts ferifli, Pfal. 146. 4. but it is not fo with his, they are more folidly founded, and thefe Itrong legs, that are ofmarble, can neither

be

be bowed nor broken. It mud then be mod fure and fafe for the Lord's people to drive this as their defign, to fide and ihare with Chrid in his defigns *, and it mud be a mod defparate thing to drive contrary defigns to him, whofe legs are as pillars of marble, and before whom none can ftand. 6, Where there is refpeft to Chrid, there will be an high edimation of his way •, and it is a good fignoi an-efpecial edeem of Chrid, when his ways are admired and loved.

The ninth particular inftance, brought to prove that he is the chiefed among ten thoufand, is, that his cowitcnance is like Lebanon. The word countenance, as it is in the original, comes from a root that fignifieth to fee •, therefore, countenance is uftd in fcripture, not only to flgnify the face, but the whole ftature and prefentation of a perfon, or that which gives a full fight of one in all his parts together •, and fo it is here, and differs from the cheeks, mentioned verfe 13. as being more extenfive and comprehenfive : Therefore, that phrafe, which, 2 Sam. 23, 12. is rendred a goodly man, or, man of countenance (as it is in the original) is, 1 Chron. 11. 23. ( where that fame dory is recorded ) ex-preffed by this, that the Egyptian was a man of ftature, as if it were faid, a brave perfonage of a man , and fo it takes in face, legs, body and altogether, when all thefe are fo proportioned, as they make one a perfon goodly to be feen and look'd on. Now, this being applied to Chrid, as iubjoined to the particulars formerly mentioned, we conceive it takes in his matchlefs dateli-nefs, as it refults from all his properties together ; fo that not only this or that part of Chrid is lovely, but whole Chrid, when feen, is exceeding date-ly and lovely to the view and faith of a difcerning believer, whatever others think of him : So then, the meaning is, Ask ye what my Beloved is } (faith die) as all his farts are beautiful, feverally confidered,fo, all being put together, he is a moft ftately and lovely objett to behold, when he gives a full view of his tountenance. It fets out, then, a more full view of Chrid, or Chrid in a more full view} as if not only a man's head or legs were feen, but his whole ftature, whereby he is more fully difcernable. Thus Chrid ? s countenance, in fcriptnre, is put to fignify his manifedations to his people; and here, being fubjoined to the cheeks, as more extenfive, it fignifieth more full manifedations, whereby a view (as it were) of whole Chrid is attained at once, by the believer's faith -, as, by faith, Heb. 11. 27. Mofes is faid to have feen him that is invifible: And this will a-gree well with the fcope, and the commendation following, which is in two things, 1/?, It is as Lebanon, a mod pleafant, dately hill •, and therefore, that which is excellent, is often compared to it, as was faid, on Chap. 4.8, it, 15. idly, It is amplified, that it is excellent as the cedars : They were ufeful, dately and tall trees, especially thefe that grew in Lebanon ; the word is, elett, or choice as the ced.v<, which agrees well with a goodly prefentation, to be tall,

I i ftraighl

ftraight and {lately, as they were: Therefore, the Bride's ftature is compared to a palm-tree, chap. 7. 7. In a word, my Beloved (when feen) Looks excellently and paying-well (faith fhe) fo as there is no other beloved in the world, that hath fitch an ajfett as he; who can look on him and not love him ?

Obferv. 1. Altho' there is no fully comprehenfive view of Chrift to be gotten here, even by the faith of a believer (while we are upon the earth we cannot fee him as he is, that being referved for heaven) yet there are more full up-takings of him attainable, even here-away, than ordinarily believers meet with : Yea, fuch full views of him are to be had, which, in refpeft of our other ordinary attainments, may be called, a beholding of his countenance:, whereas thefe are but a beholding of his cheeks ; for, he hath a countenance which is difcernable. Neither doth the Bride fpeak of that fhe never faw, but of what fhe hath feen : And it imports a more full, near, thorowand diftinfl: fight of him than is ufual. 2. There is no fuch lovely, delightfom, fpiritu-ally gallant, (lately and glorious object, as our Lord Jefus, complexly confide-red as in himfelf -, and there will be no fight more fatisfying to a believer than this, when admitted to behold it. 3. All other beloveds, whatever they be in themfelves,are yet exceedingly,nay,infinitely fhort of him, when he is feen: this difTerenceth him from them all, the more and the better other beloveds be feen, they are found to be the morefecklefs, infignificant and little worth : but the more full view be gotten of Chrift, he is found to be the more excellent. 4. Slight and pairing views of Chrift makes men think the lefs of him *, whereas more full, diftincT: and near beholding of him, doth heighten the e-fteem of him, and leffen the efteem of all others befide him. 5. Faith in Chrift will make a real impreffion of him, and of his excellency, upon the heart of a believer, even as if he had been feen by fenfe : Therefore, ihe fpeaks fo of his countenance *, and it is a good fign, to be diftincT: and confident in our ap-prehenfions of ChrifFs excellencies.

Verfe \6. His mouth is mo/l fweety yea, he is altogether lovely. This is my Beloved, and this is my Friend ) 0 daughters of Jerufalem.

The tenth and lafl particular, commended in him, is in the beginning of the i6.verfe, and it is his mouth, which is compared to fweetnefs, or fweetneffes in ...the plural number. By mouth fbmetimes is underftood the words of the mouth, but it is not fo ufed in this Song. The Bride's words, and his alfo, are fet out by their lips ', and it is not like, that that, being fpoken of, verfe 13. is repeated here. Again, the mouth, and its fweetnefs efpecially,, may be mentioned to fignify friendlinefs and love, or rather thefenfible manifeftations of

thefe, as the husband doth bykiffing his wife •> and in this fenfe is taken, chap. 1.2. and we take that to be aimed at here, to wit, the fvveetnefs of ChrifVs more immediate manifestations of himfelf unto the fpiritual fenfe of his people, by Redding the love of God abroad in their hearts, by the Holy Ghcft, Rom* 5.5. For, this fenfible manifeftation of his love is a thing that much commends him to his people, and is their fatisfa&ion, in oppofition to all the creature-fatisfattions that 1 others have, P/al. 4. 6, 7. therefore it agrees well with the fcope. Again, it is a different commendation from any that is mentioned, 1. It differs from his lips, or the comfort that one hath from the word, as from the word (though it is not to be feparate from that, but to carry that alongft with it) yet this is more immediate and fenfible, and that is mediate, though real and fure unto faith. 2. It differs from feeing his cheeks, m that this is more full, near and immediate alio, ilie being, as it were, admitted to enjoy ChrifFsfweet embracements. 3. It differs from behcldinghis countenance^ becaufe that may be, and only can be taken up by faith, beholding him in his excellent qualifications and offices ; but this is_difcernable to the believer's fpiritual fenfe, when Chrift applieth his love, as chap. 1. 2. In which ( to ^?,y fo ) we are more paffive, as being fed by him, and having it infufed and fhed abroad in our hearts by the Spirit. If we 'may in a holy way follow the fimili-tudein a fpiritual fenfe (which is neceffary for understanding of the thingj faffes of his mouth are his applying and venting of his love, as one doth by kiffing a-nother. This alfo will agree with the commendation, it is rnoft fweet: it is but one word in the original, in the abftracl:, and that in the plural number, fweetnejfes, to fhew the exceeding fweetnefs and lovelinefs, the foul-ravifhing delight that is in that, to which no fimiiitude or comparifon can come up 5 clearly and perfectly to refemble it; it is very fweetnefs it felf. If we might allude to what philofophers lay of fire in its element, or water in its element, that being^ there, they are more properly and eminently fire and water} fo fweetnefs is in its element here % or, Chrift's mouth is the very element thereof, in reipecc of its fenfible refrefhfulnefs to the fpiritual fenles of his people, to whom he manifests it. Ask ye then what my Beloved is ? (faith She) he is in-deedfiately to look on ', but his mouthy when it is felt in his faffing of his own Bride, by man if eft ing his love to her fenfe, there, there, O there, exceeding unexpreffible And unconceiveable delight and fatisfaction is to be found !

Obferv, 1. Chrift hath more near and fenfible ways of manifesting himfelf t# the fpiritual fenfe of his people, as if he had a mouth to kifs them. 2. There is nothing comparable to the refreshing fwee:nefs, that thefe manifeftations have with them : It is a peace that paffeth underftandmg, Phil. 4.7. and a joy that is tmffcakabU and full of glory, 1 Pet. 1.8. 3. This fenfible feeling of the iweetnefs of Chrift's mouth fhould be aimed at, and fought after by belie-

I 1 2 vers :

Z44 dn Expofition Chap; jv

vers : Altho' the manner, meafure, time, and other fcircumftances thereof, fliould be fubmitted to him *, yet this is not only commendable in it felf, but alfo* as fuch, is propofed and' commended to the daughters of JerufaUm, to be fought after by them. 4. The experimental feeling of this doth notably demonftrate Chrift's worth to the foul that enjoys it,-and makes him incomparably fvveet and lovely above all things whatsoever, Pfal. 4. 7. 5. There is no other thing can have any fuch fweetnefs or relifh to a believer as Chrift hath •, and to a fpiritual tafte, the excellency of all created beloveds will be as the white of an egg in comparifon of this. Only ChriftV mouth is fweetnefs } and fo he differs from all others : And it is a good fign, when our affections, or fpiritual fenfes, can relifh nothing but Chrift.

Next, it is added,. Tea, he it altogether lovely, Altho' ihe hath fpent many fweet words (and indeed there hath been no ftraitning in her) in commending Chrift, and altho' all her words be fweet, and efpecially,when fhe draws near the clofe, her expreffcons be the more maffy and fignificant \ yet, as being neceifitate to fuccumb under the great task of defcribing the excellency of her Beloved, fhe rauft give over particulars, and conclude with a general, as if fhe would fay, Would ye know him ? G, I, even I cannot tell you all his excellent properties •, for, he is moft juftly called Wonderful^*.. 9. 6, but in fum, I may fay, He is altogether lovely : The word is 7 Heis all defires, or, all he defires. The word, that is rendred lovely, comes from a root that fignifieth to covet y as, in Jo(h. 7. 2i« it is faid of Achan, when he faw the wedge of gold, that he coveted it 9 fo it is fuch a defire as ardently covets the thing defined : And thus Chrift is not fimply lovely, but of fuch an attractive excellency, as makes him the proper Obje£r of the moft ardent and holy-coveting defires, or after which all defires mould go forth,as towards the beft and moft defirable Object. The words are meant to exprefs fomewhat that is not expreffible, or rather the unexprefhblenefs of that Beloved fhe had been commending, left they ihould think fhe were fatisfied, as if fhe had folly defcribed him. We may confider the words feveral ways, 1/?, Negatively, as they fhew there is nothing in him, but what is defirable : As if fhe faid, All he is defires y there is nothing of any other nature in him, but fiich as 1 have mentioned : He is a God. of truth, and without iniquity , jufi and right is he. 2; Take them pofitive-ly, and fo they fhew whatever is in him is exceeding defirable : Go through alt his pirts, qualifications,, attributes and works , whereof 1 have given you but a hint x , faith ihe, and ye will fee them all exceedingly defirable. ^dly i Take them conclu^ lively or comprehensively * 9 and fo,. while fhe faith, He is all defires, the meaning is,. There is nothing truly defirable, but it is to be found in him : the foul cannot rationally imagine-that farisfa&ion that is not to be found in Chrift % other wife all defires were not in him j this isfw^et, even very fweet: What

1 • ■^~~~~~~*~ ^»^»^»^^—^— ■ .... —

idol is perfecl? There are many defe&s in all other beloveds,but (faith ihe)my Beloved is perfect: All the beauties and perfettions, that are fcattered amongft all creatures, are in an eminent and tranfcendent way gathered together, con-traded and to be found in him at once •, fo that, whatever can be defired, whether it be for this life, or that which is to come, whether for fan&ifica-tion, juftification, or confolation, it is eminently to be found in our Lord Jems, in whom all fulnefs dwells. Col. i. 19. and who alone is all and in all to his own, as being full of grace and truth, John 1. 14. 4^/y, We may take them exclufively, or privatively, as they deny any thing defirable to be in any beloved, but in Chrift % he is all, and fo confequently they muft be nothing 7 he is altogether lovely, and fo they muft be altogether lothfom : Chrift is never rightly conceived of, nor commended, but where other things come down, evanifh and difappear, when compared with him-, Whom have I in heaven but thee f and I defire none on earth be fide thee, faith the Pfalmift, PfaU 73.25. as having lull fatisfo&ion^ and all that can be wifhed for, in him. It is hard to obferve what may be fuitable to Chrift's lovelinefs, when the Bride gives it over : But we may fay, (1.) The more that believers infift on Chrift's lovelinefs, their hearts will warm the more with it, and it will be found to be the greater depth •, for, now her expreffions grow, till at la ft they be fwallowed up. (2.) Where there is true refpecl: to Chrift, no commendation of Chrift that believers can invent (whatever it be) will be fatisfying to them : For, there have been, 1. Many excellent commendations given of Chrift, as being like gold, myrrhe, fpices, &c. Yea, 2: Like fuch gold, lilies and ivory, as are not in the world : And finally , She hath left and given over comparisons, and betaken her felf to the abftracl:, fweetnefs it felf j yet all comes ihort, and me muft quit the thing as unexpreflible : It is the very height of Jbuls Iove-rhetorick, to clofe with a kind of holy amazement and admiration,, which ends in filence, becaufe they cannot fay enough, when they have faid' all they can fay. O what a lovely Objecr. then muft Chrift Jems be .'They never knew him rightly, who were fatisfied with their own apprehenfions of him, or expreflions concerning him. (3.) There is an universal lovelinefs in Chrift, whole Chrift is lovely , neither is he to be divided in our apprehension, and efteem,bufcas every thing in him is wonderful and lovely,fo is ft to be admired and loved : even his loweft fufferings and feeming infirmities, his frowns and feeming greater aufterity, are lovely and profitable 5 he is altogether love-b'- (4«) There is a wonderful defirablenefs in our Lord Jefus, and incomparable Satisfaction to be gotten in him : There can be nothing more to draw a foul to love it, than what is here v whatever may be attractive,, is here j and there is nothing wanting to fat is fy the foul that enjoys him, and hath yielded to his call, to fuch he is all defires, (5.) Chrift is never righ^y taken up,.

fo.

<■ ' ■ — ^ . :—

fo long as any thing defirable is fuppo'ned to be gotten elfewhere •, he muft be all dcfircs a And therefore, where any thing hath the leaft iliare of the arTe-ffiens befidehim, he hath not his own place. (6*) Empty and undeiirable are all beloveds in the world befide Chrift, and broken cifWns will they all prove: and it is no marvel •, for all defires are in him, and therefore not one defirable thing is or can be found in them. (7.) They have a good bargain, who have Chrift : It is the fhort cut (to fay fo) and compendious way to hap-pinefs, and to the inheriting of allthings, to unite With Chrift by faith, and to poffefs him £ for, all defires, are in him j And miferable will the perfons be who mall mifs Chrift, altho' they were gainers of the whole world.

Having fomewhat anfwered the daughters of Jerufalem their queftion., by infifting in this excellent defcription.of Chrift, now by way of application and Mid holy boafting,in the clofe of the verfe,fhe reafonsthus : Ye asked what my Beloved was more than other beloveds ? and, for your fatisfaclion*, I have defcribed him as I can many feveral ways, tho* all fall very far fliort of full expreffwg of his matchlefs worth: Now (faith fhe) this excelknt yerfon is my Beloved, and this is my Friend, O daughters of Jerufalem \ bring «ll other beloveds, and compare them . with him, and fee if he be not the chiefefi and ftandard-bearer amongst them all. And in this confident boafting of the excellency of her Beloved, fhe clofes : Which fweet difcourfe wants not its fruit on them, as we will fee in the chapter following.

Confider the words four ways, Firfi, In the matter : They hold forth two fweet relations betwixt Chrift and the believer, and this fweetens all ; not only that this Beloved is an excellent perfon, but that he was hers \ fhe faith, He is my Beloved, and alfb my Friend _: He is her Friend (as fhe is his friend, verfe 1.) that is, one that is friendly to her, and will do for her, beyond what a brother, or mother, or the neareft of all relations, will or can do -, he is one that is born for the day of her adverfity, and one whom fhe trufts as her own foul, he'is fb dear to her, and fhe to him •, for, this tye of friendship is mutual betwixt them. In a word (faith fhe) he is much in himfelf, and much to me, unfpeakably excellent in himfelf, and very dear and precious to me,my Husband, and my Friend ♦, in fum, my friendly Husband,and my loving Friend.

Obf 1. There are many fweet relations that Chrift ftands in to the believer, as husband, friend, brother, &c. even as there are many relations that ihe ftands in to him, as fpoufe, fifter, dove, &c 2. Chrift fills all the relations that he ftands in to his people, and that exceedingly well : he is a Angularly loving, faithful, kind and tender husband •, and a Angularly kind, faithful, and unchangeable friend, the beft friend that ever a believer had : for, the expreffion, this u, &c. faith, that what Chrift is, he is indeed, and iingularly icyas having no equal•, he is a matchlefs husband and friend, this

is

——■ ■ ~~~~

is the icope. 3. Chrift and the believer are upon one fide, they are friends, there is a league of friendship betwixt them, and they have common friends, and common adverfaries. 4. Thefe who are Chrift's friends (as verfc 1. eat, O friends) Chrift may be claimed by them as their friend ; and what that can inter,'-they may expect from him : for, he hath no bare title, neither fuftains he any empty relation. 5. Believers fhould lean much to Chrill, trull him, and ^expect good from him, as their friend. <5. It is a notable and lingular confolatidn for folks to have Chrift their friend j it is" comfortable in life, death; and judgment, in profperity and adverfity. It implies thefe things, in which he is forthcoming to his friends, (i.)Conftant kindnefs and faithfulnefs at all times,he loves at all times, Prov.17. \T* an< ^ chap. 18. laft : he never fails ; nor can he at any time be charged with that which Abfalom cads up to Hufiai, 2 Sam. 16. 17. Is this thy kindnefs to thy friend ? (2*) Sympathy,and condescending to fupply their wants} he cleaves clofer than a brotherJPzo. 18. 24. It is fuch a love, as one hath who aimeth at his friends good, as well as his own. (3.) Familiarity in mutual communion, as ufeth to be betwixt friends, and freedom in converfmg •, as, Exod. 3. 1 t. The Lordfpoke with Mofes as a man doth with his friend. (4.) It takes in a. mutual confidence that one may have in another, as in his very own felf, and more than in any other •, all which are eminently in Chrift. /is ointment and perfume rejoice the hearty fo doth the fweetnefs cf a man s friend, arid eminently of this friend, by hearty coicafd,- Prov. 27. 9. No other friends are comparable to this friend •, happy, happy for evermore are they, whofe friend Chrift Jefus is. 7. Where. Chrift is a friend, there is he alfo the foul's beloved : Or, believers choofing of Chrift for their Beloved, and his being kindly to them as a friend, go together ; thefe two relations, my beloved, and my friend are never Separate. Now, to be the foul's Beloved, implies thefe things, 1/, That, comparatively, Chrift is eminently and only loved by. his people, and nothing is admitted to fhare in their affection with him, Phil. 3. 8. idly, That there is in the foul an high efteem of him, which begets this love, idly, That there is fuch an ardent affection to him, as makes them long for union with him *, as love naturally defires union with that which it loves,it defires to be with Chrift here, and hereafter,as that which is far the heft of all, Philip. 1. 23. ^thly,\t fuppones a delight and fatisfa&ion, that their fouls take in Chrift, and expect from union with him ; their happinefs lies in it, and they are difquieted, and fome way* holiiy difcontented and weighted, when they mifs it •, and under defertion and abfence, eafily fear, left their heart beguile and delude them in that concerning matter, as thefcope of this place,, and her prefent exercife fhews. 5. It fuppones a kindlinefs in their love, and a well groundednefs, fuch as a wife hath to her husband, and feot fuch.as is betwixt the adulterefs and the adulterer, which is all the love

that

248 An Exposition Chap. 5.

that the men of the world have to their idols } but the love that the Bride hath to Chrift, is a native and avowed love, of which fhe hath no reafon to be aihamed (as men will one day be of all their idols) but to boaft and glory in him ^ and Chrift is to the believer, not what idols are to the men of the world, but what a moft loving husband is to his wife, being the objeft of her heart-contenting and fatisfying love: Wherever thefe properties of true love to Chrift are, there may the foul lay claim to him as its friend, and be confident to find him its true and kindly friend} for, where he is the foul's Beloved, he is the foul's friend. 8. This is implied, that whatever- .0-ther belovedslnen fet their love upon befide Chrift, they will prove unfbund, and unfaithful friends in the time of need ; Or, confidence in any thing but Chrift, will fail a man. at the laft j for, he is their friend, and no other beloved deferves that name •, all other things will be like a broken tooth, or a foot out of joint, Pro v. 25. 19. or like pools in the wildernefs, that run dry in the heart, and makes the way-faring men afliamed, fuch as Job's friends did prove to him, Job 6. 15. Miferable comforters will they be to men, in the day of their greateft need : but then efpecially will Chrift Jefus be found to be a friend indeed ^ for, there is an excellency in Chrift in ever relation which he {lands under to his people, and an infinite difproportion betwixt him and all creatures, in refpecl: of this.

A fecond way, that we may confider the words, is, as they relate to the daughters ofjerufalem their queftion, verfe 9. Ye ask what he is more than 0-ther beloveds f Now (faith fhe) this is he, who is fmgular and matchlefs in all his properties •, and fo, it looks not only to her choice of him, to be her Beloved and her Friend, but faith alio, that he is fingularly and mat chiefly fuch, even a non-fuch beloved and friend, and one who will be found, alter trial, only worthy to be chofen and clofed with as fuch. Obf. 1. Believers, in their anfwers to others, would, as particularly as may be, bring home •what they fay to fome edifying ufe ( for, this beft clears any queftion pro-pofed) and would not infill: on generals, much lefs evanifh in empty fpecula-lions, but would lavel at edification, and frame what they fay, io, as it may bell reach that end *, and therefore fhe applies s her anfwer to their queftion, 2. When Chrifl in his excellency and worth is a little infifted and dwelt on, he will be found to be incomparable ; and the more fouls fearch into him, the more confidently may they affert his incomparable excellency : this, fhe here doth, and faith, as it were, Is he not, and fee ye him not now to be the chiefeft among ten thoufand, and more excellent than all others ? as having made her afTertion demonftrative, and undeniable. 3. Chrifi's worth can bide the trial, and there are, and may be gotten, good grounds to prove that he is well worthy of all the refpett that can be put upon him •, and in

reafon

>

Verfe \6. of the Song of Solomon. 249

— - ■ —■. ——_—______

:«eafon his worth and excellency may be made convincing unto others, and it may be demonftrated to confidences, that Chrift is of more worth than all the world 7 and her reluming of it thus, fuppofeth it now to be fo clear, that they could fay nothing againft it, as appears more folly from the words following. 4. No other believer, nor friend that men choofe beiide Chrift, can abide the trial 7 the more they are enquired into, and fearched out, they will be found to be of the lefs worth : therefore fhe appeals (as it were) to all men to bring their beloveds before Chrift, if they durft compare with him, as being confident none durft enter the lifts, purpofely and profeffedly to compete with him.

Thirdly ,We may confider thefe words,as her application made to the daughters of Jerufalem, holding forth her fcope, to edify them by this defcription of Chrift, and preflingly (for their good) to bear it in upon them, that they might be made to fall in love with this Chrift, that had fo high u room m her heart 7 for, fo the very ftrain of the words feem to run. Hence, Ob J. 1. Thefe who love Chrift themfelves, will be defirous to have others knowing and loving him alfo: And this may be a mark of love to Chrift, an earneft defire to have him efteemed of, and loved by others. 2. Thefe, who love Chrift and others truly, will endeavour nothing more, than to have Chrift made known to them, and to have them divorced from their idols, and engaged to him j thus love to them, as well as to him, manifefts it felf. 3. It is a piece of the duty of mutual communion, to which the Lord's people are obliged, to inftrucr. others in the knowledge of the excellencies of Chrift, that they may be brought in love with him •, and where that end is propofed, according to mens feveral places and ftations, no opportunity would be miffed* nor pains fpared, which may attain it. 4. That this duty of commending Chrift to others, fo as it may be profitable, would be exceeding swarrily and circumfpe&ly gone about, as all the Brides ftrain clears : For, fhe goes about it, (1.) Tenderly, not ubraiding their ignorance. (2.) Lovingly, fpeaking ftill to them as friends. (3.) Wifely and feafonably, taking the fit opportunity of their queftion. (4.) Fully, folidly and judicioufly, bearing forth the main things of Chrift to them. (5.) Affectionately and gravely, as being affe&ed with the thing, and in love with Chrift her felf. (6.) Exemplarly and convincingly, as going before them in the practice of that her felf, which fhe endeavours to prefs upon them *, that is, by loving and feeking Chrift above all her felf, ihe ftudies to commend that to others the more effectually. 5. Obf, That the right uptaking of Chrift in his excellency, and the pre fling of him upon the heart, is the moft folid way of wearing all other beloveds out of re( queft with the foul : If he once get room, the efteem of other things wiil quickly blow up 7 and there is no way to have the heart weaned from them,

K k bu:

but to have Chrift great in the affections of his people : Therefore, whe»» they ask, what he is more than other Beloveds ? She anfwers, not by crying them down, or by difcovering their worthlefhefs, but by the de~ fcribing of his worth, and thereby giving them a folid proof of his excellency to be a ground of their faith, which doth neceifarily infer the other : For, Who is he. that overcomes the world y but he that believes that Jefus is the Son of Cod ? 1 John 5. 5.

Fourthly , We may confider this clofe, as it holds forth the holy exulting, and boafting of her foul in Chrift, who is fo far in excellency beyond all 0-thers .- This is clear from her claiming of intereft in him, and her repeating of the phrafe,^, this lingular this, is my Beloved •, and again, this, is my my Friend y efpecially compared; with the fcope,,whereby now fhe holds him out, not only as a matchlefs Beloved, and Friend, but to be hers, and ihe thinks no fhame of him \ her. heart with holy gladnefs and joy doth exult in this excellent choice of hers above all others : As if fhe faid, Ask ye what he is ? TkV, now fb defcribed, is he that is mine : He is not like the worthlefs, empty and {linking Beloveds, which others have j I avow him, and count my. felf happy, and well come-to in him •, the contentment I have in him is incomparably beyond the counterfeit contentment, that all other Beloveds can give. .This the manner of expreilion, and the frame of her heart in the uttering of it, and the fcope (which is to fhew her confidence in this his commendation* as moft worthy to be. commended) do imply. Obf. 1. That there is matter of boafting, and holy bragging in Chrift Jefus, whether we confider the excellency that is in himfelf,. or the confidence that his people may have in him, as one who will make all that is in him forthcoming to the utmoft, for the good of his own. 2. That there is nothing befide him, that one can confidently boaft o£ j for, this her boafling is fo appropriate to him, as it is- implied, to be utterly unfuitable that men fhould boaft of any other thing, Let him that glorieth^ glory in the Lord^ that is, in him, and in no other thing befide him. 3. That believers, who have intereft in him, and have taken him to be their Beloved and their Friend, may make their boaft in him, V{. 34. 2. may glory in him, Ifa. 45. 25- and may blefs themfelves T ns happy eternally *'» kim, Ifa. 65. itf. This holy boaflingimplieth, (1.) An high eftimation of hin>^ (2.) Confidence in him without fear. (3.) Satisfaction with him, and having full contentment in him. (4.) An eminent joy refulting from thefe, which cannot be fhaken, all the former being in an eminent degree. 4. Obj. That .it is incumbent to the believer, who hath, chofen Chrift, fometimes to boaft in him, and in a lovely and holy way to .vaunt and boaft (if. we-may fo fpeak) of him above all-.- So are we commanded, to glory in his holy Name, Pfa). 105, 3 and this is. one of the ways we. are to commend him, and Chrift will

take

take it as a piece of notable refpeft put upon him, when it is ferioufly done. 5. When a believer is in a right frame, and clear anent his intereft, he will boafl himfelf in Chrift, as having the lines fallen to him in pleafant places , Pfal. 16. 9. whatever elfe be his lot in the world : Chrift is a bargain/that one day will be found worth the boafting of.

CHAP. VI.

Verfe l. Whither is thy fieloVed goMj 0 thou fair eft among women? whither is thy Beloved turned ajide, that we may feek him with thee ?

TH E fweet conference begun in verfe 8. of the former chapter, and continued to the end thereof,betwixt the Bride and the daughters of Jerufalem, is further drawn out in this chapter : And,Hr/, They return a new ferious queftion, verfe i. In iheficond place, ihe replies, ver, i» 3. After which, in the third place, the Bridegroom himfelf comes i% with a notable expreffion of his love to his Bride, and an afTe&ionate commendation of her graces : And fo, according to the number of the parties that fpeak, we have three parts of the chapter.

The queftion, propofed by the daughters ofjerufalem, is, verfe i. and it fuppofeth them to be convinced of Chrifi's worth, by the former difcourfe t, and that they now are provoked, as being deeply in love with him, to de-fire and thirft after him, and communion with him. Now, as it depends upon the former difcourfe, and is the continuance thereof, it gives ground to obferve, t/f, That ferious and faithful endeavours, to gain thefe that are weak, are often followed with ableffingon thefe upon whom iuch pains are taken 7 for, now the daughters are engaged to feek him with the Bride : And this fhould notably encourage to the difcharge of this duty. idly 9 As it is the duty of one to admonifh and inftruft another, fo it is all mens duty to accept of admonition and inftru&ion from others, and in the L ord to yield themfelves thereunto, as thefe daughters do. 3^/y, It makes chriftian-fellow-fhip fweet and pleafant, where there is faithful tendernefs upon the one fide, and fubmiflive yielding on the other : A wife reprover upon an obedient ear y is an excellent jewel , even as an ear-ring ofgold^and an ornament of fine gold^ Pro v. 25. 11. 4^/y, Yielding to inftru&ion, and acknowledging of a conviction after a mi-flake (efpecially concerning Chrift) is one of the rirft things, whereby defire

K k 2 of*

of obtaining Chrift doth appear •, whereas fuch gmmblings as, Who made thee n reprover, or inftruBer f &c. evidence an unhumbled frame, out of cafe for any true defire after Chrift. yhly, This may give fome dire&ions, for Chriftians profitable converting one with another ♦, as, i. A neceffary and profitable fub-je£t would be propofed to be fpoken of} for, fo much the matter of the daughters queftion imports, 2. It would be entertained by both fides when once tabled, and all diverfions barred out, and the fubjeft propofed, elofely followed with anfwers fuitable to it. 3. The end defigned, would be practice and edification (for, fo it is here, tofeek him with them) and not a mere notional contemplation. 4. The manner would be grave and ferious, fuitable to the matter. 5. Compellations and expreffions, that are ufed, would be refpettive of each one to another. 6% Thefe who are weak would not fliun to fpeak, and move queftions, in thefe things that may edify them •, as we may fee in the daughters carriage here. 7. They who have knowledge would not de-fpife thefe who are weak, but condefcend unto them. 8. "It is fbmetimes ufe-ful to fufpend explicite following of our own cafe, (efpecially when thefe who are prefent feem ftrangers to it) and to condefcend to infift upon the cafe of others for their edification • thus doth the Bride with the daughters.

More particularly, in the words of verfe 1. confider, 1. The title which the daughters give the Bride, 0 thou fairefl among -women : It is the fame which was, chap. 5. 9. but here it fhews their continuing in refpeel: to her, which they vent by fuitabie grave expreifions : It is not much at the beginning to carry refpe&ively to the lovers of Chrift 5 but it is much, after fome familiar acquaintance, to continue fo doing} which is the leffon that may be learned here. 2. Confider the queftion, Whither is thy Beloved gone ? and it is repeated, to fhew how ferious they w f ere in it, and how defirous of an anfwer. 3. There is the end, or motive, that draws this queftion from them, and that is, That we may feek him with thee.

She had t^ld them that her Beloved was withdrawn ; now, they (when convinced of his worth) ask, Whither ? &c. which is a further ftep of their defire-of being acquaint with Chrift, and his way, than what was holden out in their queftion, chap. 5. 9* yet having infirmity alio. And it fhews, 1. That where there is any conviction of what Chrift is, then the great defign and main enquiry fhould be to know where he is, and how he may be attained. 2. There may be fome acknowledgment of Chrift's worth, and affection to him, where vet there is much ignorance of the way how to come by him. 3. It is no iefs neceflary for a perfon,.to know rightly where and how to feek Chrift, than to know what he is. 4. There may be fome honefty of defire after, and love to Chriffy where faith dare not claim him as thebeliever's ownyfbr,fay they,, where is thy Beloved ? they, fay not, where is our Beloved. ? Beginners are often.

ten very anxious and afraid to make this application, altho' it may be, before their conviction and converfion, they did never queftion it.

Next, we would confider, that the daughters here leave the Bride's cafe, and enquire for inftru&ing of themfelves: whence obferve y 1. Wholoever have any affe&ion to Chrift, and any opportunity to be inftrucled anent him, would thriftily improve it •, if they had but the fellowfhip of an intelligent private Chriftian, it mould be made good ufe of to that purpofe. 2. Young beginners often forget all others cafes but their own \ and the more experienced fhould bear with that, and for others good pafs over their own cafe, and be content it be laid afide and forgotten for a time. 3. They ask this, that they may be the more enabled to fympathize, and concur with her, in what flie requred of them : Which teacheth, that they can be moft ufeful to others, that have fbme diftinttnefs in their own condition} for, confufion in our own condition doth much obftrncT: the fympathy, and faithful burden-bearing that we owe to others in theirs.

The end, they propofe, is, 'That we mayfeek him with thee ; Which may be confidered, firft, as their end in enquiring : Tell us (as if they had faid) for, we ask not for curiofity, but to be helped in practice. Whence obfcrve, 1. The great end and defign of all endeavours for knowlege, would not be to refi in fpeculation, but to be furthered in pra&ice. 2. It faith, no fooner fhould folk be clear in a duty, but inftantly fhould they fet about the practice of it. 3. Mens practice fhould be according to their knowlege j their feeking, and knowing where to feek, fhould go together. 4. The finding of Chrift is the great end of all religious duties, wherein we are to feek him, as thefe duties are the end of knowlege. 5. Often good defires after Chrift are much impeded by ignorance and confufion, even in the judgments of thefe that affectionately love him-

Again, we may confider the words as a motive propofed to the Bride, to make her to anfwer-, which is, Shew us, we pray thee,where we may find him; for, we are in earneft, and would gladly feek him with thee. And, from the words fo confidered, cbferve^ 1. Nothing will nor mould more prevail with a tender believer, to move him to be helpful to others, than this, that they are ferious and yet weak : Yea, 2.Singlenefs of defire to profit by the means, is a piece of that frame that is neceffary, in order to our edification by them; for, thus they ftrengthen themfelves in the expectation of an edifying anfwer, which otherwife they could not have expe&ed •, they who are ferious and fingle, though fecklefs, may look for God's guiding of them.

3. Thefe words may be confidered, as holding forth the daughters purpofe^ and ("as it were ). an obligation that they come under : Tell us (Tay they J and we will feek him. with thee : And. this teacheth, that humble, fingie purpofes^

are

* * —— —

2^4 An Expofition Chap. 6.

are neither unfuitable, nor unprofitable to beginners ; yea, it is very neceifa-ry, that they ferioufly devote, and -engage themfelves in that bleffed work of feeking after Jefus Chrift.

Further, the words, we will feek him with thee, conlidered in themfelves, import not only a feeking, bat a joint feeking with her, as coming in to ihare in the fame exercife that fhe was taken up with. Which fhews, iJL That they acquiefced in the fame way of religion, which they that were in Chrift before them did follow. idly. That there is an union to be kept amongft the worfhippers of Chrift, and a joint cordial concurrence in going about of duties. $dty> That this united, or joint-way is profitable to all, both to beginners, and to thefe that are more experienced •, otherwife it would not be fuch a motive, as it is here held forth to be. ^hly, Altho' believers, and all profeffors, have an union and communion amongft themfelves fas the Bride hath formerly kept with the daughters ofjerufalem) yet when fincerity is begun to be more frefli and lively, or when it is begotten where it w r as not before, there follows a more near union and communion than that which was before: Now they mind another joint way of feeking him, than formerly they had done. 5^/y, Often the perfons, by whom fouls have gotten good, are very dear to them, and in much refpefl: with them, fo that their way hath a teflimony from them, as approveable •, for (faith the daughters) we will feek him with thee, who in-ftru&ed us. It is true, that this may fometimes degenerate (fo that folks may drink in the dregs from fuch perfons, with their wine) yet it teems, in the main principles of practical godlinefs, not to be unfafe j as, Heb. 13. 7,8. 6thly, The great, main and native ufe of. what is fpoken of Chrifl's excellency, is to have fouls brought in love with him, and engaged to feek him •, and if this be not gained, any other efTecl: of what is fpoken, is little worth, as to what mainly concerns themfelves. As this was the fcope of all the Bride fpoke concerning Chrift, fo it is attained on thefe daughters to whom fhe ipoke} and it is the great thing we fhould aim at, when either we fpeak of Chrifl's worth, or hea-r it fpoken oft

BRIDE.

Verfc 2. My Beloved is gone down into bis garden, to the beds of [pices, to feed in the gardens , and to gather lilies.

The Bride is not long in returning her anfwer, but, being glad to have the opportunity to further their edification, itlftantly fhe replies, verfc 2. My Beloved if gone down, &c. as being well acquaint with the place, where he ufeth and haunts : If ye weald find him (faith fhe) his withdrawing* arc not fur off, but gfr a m.m retires fometimes to his garden^ and is not in his chamber, fo Chrift, when

withdrawn

withdrawn from Jenfe (which is the chamber, chap. i. 4 J he is to be found in the af-fimblies of his people, in his Church and ordinances, which are (as it were) his garden \ there ye would feek him. This is the fnm of verfe 2. and then, verfe 3. having inftrutted them by this notable digreflion, flie returns to quiet her felf (when all outward means fail) in the faith of her intereft in him.

If it were asked, How the daughters could ask the Bride, where Chrift was; or how fhe now can tell them, when fhe her felf is feeking, and knoweth not (as fhe feemed to profefs, chap. 5. 6, 7, 8.) where to find him ? Anf 1. Believers will often give more diftintt advice to others, in their difficulties, than they can take to themfelves in their own exercifes ; becaufe light and reafon guides them unbyaffedly, in reference to others \ and fenfe, inclination and affeftion fway too much in their own cafes. 2. Believers may complain they know not how to find him, not fo much from defe£r. of light as of Fife, when either in their own practice, or in their fuccefs in duties, they are not anfwerable to what they aim at: exercifed fouls are ready to aggrege their own infirmities y and what is indeed in them, is to their own account, as not in them, till the Lord fhine upon it and quicken it, and fobring it out, and make it appear.

In the ffrft part of her anfwer, verfe 2. fhe fpeaks to thefe two^ Firft, Where Chrift is. Secondly, What he is doing. The firft giveththem direction where to feek him ; the fecond incourages them to fall about it, as a thing acceptable to him : The place, where he is, is fet forth by two expreftions, if, He is gone down to his garden^ which implieth the fimilitude formerly expre/Ted, of a man's retiring from his chamber or clofet to his garden: This garden fignifies the Church, as chap 4. 12, 15. and here, as oppofed to gardens, in the words following, it holdeth forth the catholick vifible Church, as gardens lignifie particular focieties, or congregations : The Church is like a garden that is within one precinfr, yet divided into divers quarters and incloiures : This, being the Church that hath the promife of Chrift's prefence, and where he is ever to be found, mult be underftood of no particular Church, of which that cannot be afferted, that Chrift fliaH be always there: It mull therefore ' be the catholick Church, diftinguifhed from particular Churches, or gardens. idly, He is gone to the beds offpices: As gardens have diftin£t plots of flowers, and beds of fpices, and fome particular parts are alloted for thefe, where efpecially they grow ; fo, in the Church, Chrift hath his plants, whereof fome are fan&ified with grace (therefore compared to fpices) and thefe in fome parts of the vifible Church are more abounding than in other parts (as fpices in beds together,that may be elfewhere but in particular ftalks, and not fo frequent) and as men love and frequent that plot of their garden mofT •, & doth Chrift- moil manifeft himfelf in his ordinances ordinarily, where he

hatfe

hath his fpices and lilies in greateft abundance : And thus this laft part qualifies the former -, he is in his Church, but efpecially where his fpices are moft abounding: And therefore, would you have him ? leek him in his Church and amongft his people, and efpecially in fuch focieties of his people, where true and lively believers are mofl to be found. Here obferve (befide what was obferved on chap. 4. 12.) Chrifl's Church, tho' it have many fubdivifions, yet is it one Church, one whole catholick Church, whereof particular Churches are parts, 1 Cor. 12. 28. 2. It is in that Church, and no where elfe, that Chrirt's prefence is to be found, and where believers, the fpices and lilies, are planted. 3. There may be in that one vifible Church many moe real converts in one part thereof than in another *, fpices in beds are not in every place of the garden. 4. Tho' Chrift hath a fingular care of, and refpett for his whole Church, and hath a peculiar prefence there, wherever there is any part thereof ^ yet, where he hath much people, beyond what he hath in other places (as in Aniioch, A£te 11. 21. in Corinth, A&s 18. 10. 2xAEphefm, A&s 19. 20.) there efpecially is he prefent, and there ordinarily continues he the power and life of his ordinances. 5. Thefe, who defire Chrift, would not run out of the Church to feek him, or refpett any way of finding him, which others have not found out before them ', but would feek after him, by the ordinary means, in his Church: for, this anfwers their queftion, Where is he? propofed for that end, that they might feek and find him.

He hath a twofold exercife in his gardens, for he is not idle: He is gone there, Firfi, To feed in the gardens. By gardens, in the plural number, are un-derfiood the fubdivifions and particular plots of that one garden, formerly mentioned : The Jews had their fynagogues, where the people did meet, and the Law was read (as we have our diftincl: congregations) as, Pfal. 74. 8. and Atts 15.21. do evidence. To feed, taken actively (as chap. 1.7. where thou feeds, &c.) fignifieth his taking care to provide for his own in the Church : if taken paffively, he is gone down to feed, that is, that himfelf may eat: and it is the fame with what was, chap. 5. 1. / have come to my garden, I have eaten, &c. And the fcope in both looks to the fame, and fo the meaning of the fimilitude is, that as men have their gardens, wherein they folace them-felves, and feed upon the pleafant fruits that are in them, fo doth Chrift delight himfelf in his Church, and take pleafure therein •, as, Pfal. 147. 11. He taketh pleafure in them that fear him ; and he delighteth in the habitable parts of the earth, Prov. 8. 31. that is, where faints dwell, and where the place of his reft and haunt is •, other places being but as an unhabited wildernefs to Chrift, the Church is the garden, wherein he delights and finds fruit. He is faid to feed in the gardens, and not in the garden, 1. To fhew, that the way of his manifefting himfelf to his Church, is by erecting his ordinances in

par-

111 » ' ... 11 .

in particular focieties, and thus he derives his bleifings. 2. To fhew, that tho' there be divers focieties, or particular Churches, yet his prefence is no^ excluded from, or tyed to any one of them : He walks amongst the candleflicks, as obferving every one of them, and manifefting himfelf among them, as he feeth good.

The fecond part of his exercife is, to gather lilies : By lilies in this garden (as often hath been faid) are underftood believers, chap. 2. 2, 16. Togat!-r, is a borrowed exprefiion from nen that life to gather fome flowers they delight in, to bring to their chambers with them \ or fome fruits, that they may drefs and prepare them, as we heard, chap. 5. 1. Chrift's gathering of his lilies, points, ift, At his calling of them ene&ually who belong to him •, the ele£t may be called lilies to be gathered, as they are called fans of God to be gathered^ John 11. 51, 52. Thus alfo, Matth. 20,. 37. is Chrift's expref-fion, I would have gathered yen, &c. whereby their bringing-in to him is figni-fied. 'idly, It points at his glorifying of them, which is in part, when particular believers are gathered to their fathers, as the phrafe is fieri. 25. S. and 35. 29. This is, as his pulling of fome lilies for his own fatisfadion : and this gathering will be perfected, when all the Elect mall be gathered from the four winds, Matth. 24. 31. and the angels frail gather the good fijh into vcffels, hut caft the bad away, Matth. 13. 48. In a word, then, the fenfe and fcope of the whole is this, Would ye (faith fhe) have my Beloved, or know where he is that ye may feck htm ? He is in his Church, feek him in the way of his ordinances ; for y he is there '$ purpofly to delight himfelf in doing good to his people : it is his errand to welcome and gather them as a hen doth her chickens under her wings \ therefore (faith fhe) feek him there^ for ye can find no better opportunity. Obferve,

1. Our Lord Jefus takes pleafure to be amongft his people, and to do them good •, he feeds on this with delight, as a hungry man doth on his meat.

2. The moe Chrift gains (to fay fo) he feeds the better, and is the more cheerful:, he feeds and gathers at once : And this gathering of fouls is'as fweet-ly refrefhing and delightfom to our bleffed Lord Jefus, as the plucking of the lweeteft flowers is to a man Walking in a garden *, and there is nothing more acceptable and welcome to him, than a feeking-flnner. 3. Wherever Chrift's ordinances are, there may his prefence'be expected, in one particular Church, as well as in another ; for, he feeds in the gardens. 4. The great fcope of ordinances is to gather-in believers, and build them up :, and there is nothing more acceptable to Chrift, than to have fome to gather, fome whom he may fave : that's a refrefhing feaft to him, John 4. 34. 5. Our Lord Jefus hath delight in all his people, and in every one of them, where fmcerity is, tho 3 it be not in the greateft meafure : Therefore it is faid, he gathers lilies indefinitely, that is, one of them as well as another, 6. So long as our Lord Jefus

L 1 hatk

hath a Church and ordinances in it, as long doth he continue to gather ^ ai he is not idle, but is ftill gathering, tho' at fometimes, and in fome places this may be more fenfible and abundant than ordinary. 7. It is a great en couragement to poor finners to feek for Chrift, to know, that this is his very errand in his ordinances, to gather them, and that he is waiting on, like the prodigal's father, ready to run with delight to welcome them : this is propofed as a motive to the daughters, to feek him. 8. Altho' believers may kern for a time to be neglected, and, as it were, forgotten, yet will the Lord gather them all in at laft, as his choice of all the world, they being the flowers of his garden : There is a good day coming to believers, when not one of them mall be left to grow in this fighting Church, but he fhall take them in to the King's palace, there to he for ever with him. 9. The readinefs of Chrift to welcome finners, and the delight that he hath in doing them good, fhould exceedingly provoke and hearten finners to feek him, while he may be found. This is the great fcope of this verfe.

Vcrfe 3. I am my fieloVed's, and my fylo'Ved is mint: He feed*

eth among the lilies.

The fecond part of her anfwer to the daughters queftion, is, verfe 3. and it contains the great ground whereon fhe quiets her felf, and wherein fhe refts, as being that which makes Chrift lovely to her, even tho' abfent ; I am my &eloved y .< 7 and my Beloved is mine : This now is the anchor which Ihe cafts, when all other means feemed to difappoint her. We had the lame words for fubftance, and to the fame fcope, chaf. 2. 16. wherein fhe firft averted her intereft, and fecondly maintained it againft an obje&ion, even as Ihe doth here. Befide what was faid there, we may confider the words here, Firft, As in them her intereft is repeated, tho' it was once formerly afferted : Which fliews, t. That believers, tho' once clear anent their intereft, may have their difficulties and doubts recurring upon them. 2. That, when new difficulties recur, there is no new way to be taken for difcuffing of them,, but the fame way of believing, which is again to be renewed and kept in exercife. 3. It fhews, that mifcarriages do not break off that union which is betwixt Chrift and his people : For, altho' there had been many failings in her former carriage, yet her intereft is ftill the lame. 4. Believers, even over, and notwithstanding of, many challenges, may lay claim to an intereft in Chrift, when they are in the exercife of repentance, faith and other graces. 5. Her thus repeating, and again owning of her intereft, fhews, that fhe was exceeding clear and perfwaded thereof. Whence obferve, Believers may attain a great degree of afTurafice? and may and mould not only aim to have it, but

It)

, II ■ I ■ ■ ■ —■ »-~

Verfe ;. of the Song of Solomon. 259

to preferve and keep it clear : for, that is of great concernment as to their peace •, and the weight of their confolation, in their confident application of all the promifcs, depends on it.

Secondly, Confider, altho' the words be the fame, yet the order is changed -, it was, 1 hap. 2. \6. My Beloved is mine, &c. fo there fhe begins at aifertittg her intereft in him, but here fhe begins at afferting his intereft in her, or her betaking of her felf to him, for clearing of her intereft in him $ I am (faith fhe) my Beloved's, or, / am to my Beloved : and from her betaking her felf to him, and adhering to the bargain, fhe concludes he alfo is hers. Which ihews, i. That they who are clear of their adhering to Chrift, and of their fleeing to him, as their choice, may warrantably conclude that Chrift is theirs, even tho' fenfe would fay the contrary. 2. When there is nothing in Chrift's dilpenfation to us, that looks convincing-like of his love to us, it is good to rerleft on our a&ing on him \ and if it be found that we have fled to him, and clofed with him, then there is ground to conclude our union with him, and intereft in him \ and there cannot be a founder way of reafoning than that: For, if we on our part be anfwerable to the call, we are not to queftion his part, (namely, his beftowingof himfelfon us, according to the tenor of his offers) but to believe it according to his word. Believers may fometimes be put to this way of arguing, and it is fiire.

Thirdly, If we confider the words, as following on her former defertion and exercife, and as being now intended by the Bride (as her fcope) to fix her felf^ they give ground to obferve, 1. That faith is ftill a refuge : when all God's difpenfations, and every thing in the believer's cafe, feems to leave the heart in difquietnefs, faith is then the laft and great refuge. 2. Faith is then moft fatisfying, when repentance is exercifed, and all other means diligently gone about \ therefore may fhe now caft this anchor, after fhe hath been in the exercife of repentance, and in the ufe of other means (as we have feen in the former chapter) which had been prefumption to have been done at firft, thefe being flighted : Faith will fuftain fouls in duty, but prefumption puffs up (as in verfe 3.) even when they are out of it •, faith preferves from fainting under discouragements in the way of God, prefumption ftrengthens againft juft challenges, when folks are out of his way.

The fecond part of the verfe, He feeds among the lilies, was alfo fpoken to, 1 chap. 2. \6. It is brought-in here, to remove that objection, If he be thine, where is he ? Is he not away ¥ And if he be away, why claims thou intereft in him ? She anfwers them, Tho y he be not prefcnt to fenfe, yet is he ever kind-to his people, and therefore cannot but be kind to me \ which mikes me conclude, That tW he be not prefent to fenfe, yet he is mine, and I am his. Believers are called lilies often, 1. For their native beauty, Matth. 6. 20. 2. For their favorineis,

JL 1 2 chap.

chap. 5.13. 3. For their growing, and making increafe, as the Ulie> Hof 14.5, And fo the fimilitude points at thefe three excellencies of the believer^ (1.) The native beauty and lovelinefs of Chrift's grace in them (2.) The fweet reliih and favorinefs of their graces. And, (3.) Their fpiritual growth in grace, from one degree of it to another. Chrift's feeding among his lilies^ fliews, the great delight he takes in them, and the pleafure he hath to do them good, as was cleared, chap. 2. \6. Obferve^ 1. Chrift is exceeding loving to, and tender of, all his people, of one as well as of another-, and hath been fo from the beginning,that none had ever any reafon to complain. 2. Chrift's way, in general, to his people, when well taken up, may notably quiet, content and comfort any of them, when a difficulty comes on, or when under any darknefs or defertion, as the Spoufe here was •, He never did any of his own wrong. 3. A believer, that hath clearnefs anent his fleeing to Chrift by faith, may draw comfortable conclufions from, and comfortably apply, the way of Chrift with others of his people to themfelves, and expect that fame kindnefs from him, that they have met with •, for, the covenant is one and the fame with them all. 4. Believers may fometimes be put to gather their comfort, and to fuftain their faith, more from the experience of others, in what they have found, and how Chrift hath carried to them, than from any thing that is in their own prefent condition. 5. Shepropounded Chrift's kindnefs to his people {the lilies) to encourage the daughters oCjervfalem to feek hlm y vcrfe 2. now, here, ftie makes life of the fame ground, for quieting of her felf Hence learn two things, 1/?, That fame,which warrants believers at firft to approach to Chrift, may encourage them to renew and continue the exercife of their faith, in making application of him and his comforts, idly. It is good, in our own practice, to make ufe of the fame grounds, and to- walk by the fame rules, that we would propofe to others.

B RID EGROOM, Verfe 4. Thou art beautiful] 0 my love, as Tirzah, comely as Jerusalem, terrible as an army with banners.

In verfe 4. (which begins the third part of the chapter) Chrift, the Bridegroom, comes in and fpeaks: Our Lord Jefus (as it were) hath been long fl-lent, and here he breaks in, without any preface, and makes up all his former abfence and filence, by his Angular kindnefs, when he manifefb himfelf to his Bride 7 which kindnefs appears in the warmnefs and fweetnefs of his many and various expreifions. He continues fpeaking unto verfe ro. of chap. 7. after he had knocked at her door, chap. 5, 2. he had been longing, as it were,

to

to be 111 :,.and now, when he wins in, he infifts the more, and feveral ways profecuces and amplifies the commendation of his Bride : Tfiis is, ifl, Generally propounded, in three fimilitudes, verfe 4. idly, It is aggreged in one inftance thereof, verfe 5.— $dly, He defcends to particulars, ver. —5, 6", 7. qthly, He takes her up in diverfe confiderations, that fpeak her to be lovely and beautiful,;^. 8, 9. %thly, This is confirmed by two inftances and proofs, 1.What the daughters did efteem of her,and their praife is marked, ven 9,10. 2. It is inftanced in the influence that her lovelinefs had on him, ver. 11, 12, 13. And 6thly, He proceeds in a different method from what he had, chap. 4. to fet out the particulars of her lovelinefs, chap. 7.

Generally me is let out, verfe 4. by three comparifons, i* She is beautiful as Tirzah : This was a city of the tribe of Manajfch. The word in the original comes.from a root, that fignifieth acceptable; whereby it feems, that this city hath been exceeding pleafant. It was the feat of one of the kings of Canaan*, Jofh. 12. 24. and of the kings of tfrael, after the rent of the ten tribes from the houfe of David, until Zimri burnt it *, after which Omri built Samaria, as is to be feen at large, 1 Kings 16. Thus the fpiritual beauty of holi-nefs in believers (Pfal. 110. 3.) is fet out as having in it fo much lovelinefs as may commend it, and make it defirable and acceptable to others. 2. She is comely as Jerufalem : This was the head city ofjudah, beautiful for fmat ion, and the joy of the whole earth, Pfal. 48. 2. but molt beautiful for the ordinances and worfhip of God, which were there ', therefore glorious things are fpokea of it, more than any thing that was to be feen by carnal eyes, and it was loved, on that account, more than all the dwellings of Jacob, Pfal. 87. 2, 3. It is ordinarily taken for a type of the Church, which is fet out by it $ as, Pfal. 122. It feems here the lord doth refpecT: the believer's fpiritual beauty, with reference to that comelinefs and orderlinefs, which is to be feen among them, and is maintained by them in the exercife of his ordinances ; and alfo in re-fpeft of his efcimation, every believer is a Jerufalem to him, where he dwells, where he is worshipped, and to whom he hath given the promife of his pre-fence. Believers are to him as Tirzah and Jerufalem, the moft beautiful cities^ of that land, for the time. Or, the firfl fimilitude, taken from Tirzah, may-look to outward beauty ; for, Tirzah was a beautiful city: and the other fimilitude, taken from Jerufalem, may look to Church-beauty, as the ordinances were there : And fo the fenfe run^, My love, thou art to me as the moft excellent thing in the world -, yea, as the moft excellent thing in the vifible Church,, which is more precious to him than any thing in the world. 3. She is terrible as an army with banners: An army is firong and fearful j a banner'd army is flately and orderly, under command, and in readinefs for fervice °, an army with banners, is an army in its moft flately poflure : The Church is

tsr~

terrible as fuch an army, either, i/, Confidered complexly or collectively, her ordinances have power, authority and efficacy, like a banner'd army : So the Church's fpiritual weapons arefaid to be mighty and powerful through Gcd, 2 Cor. 10. 5, 6". This, being compared with the 9. and 10. verfes, may'have its own place. But, idly, The fcope here, and the words following, look efpecially at the flatelinefs, majefty, and fpiritual valour that is in particular believers, v;ho are more truly generous, valorous and powerful, than any army with banners * 7 when their faith is exercifed, and kept lively, they prevail where-fa ever they turn, they carry the vitlory over the world ', 1 John 5. 4. over devils, which are enemies whom no worldly army can reach -, but by the power of faith they prevail, even to quench the violence cf fire, as it is in Heb. 11. 34. and by faith they waxed valiant in fight: But mainly this holds in refpett of Chrift himfelf, they prevail over him, in a manner, by their princely carriage, as Jacob did, Gen. 32. 28. As a prince haft thou had power with God and men, and haft prevailed : See Hof 12. 4. He had power over the angel, and prevailed : And indeed, no army hath fuch influence upon him, as believers have, which is fuch, that he cannot (as it were) ftand before them, or refufe them any thing, that they with weeping and fupplications wreftle with him for, according to his will. Now, that it is in this refpeft, mainly, that the believer is called terrible as an army with banners, is clear, (1.) From the fcope, which is to comfort a particular believer, who hath been wreftling with him already under defertions. (2.) The next words confirm it, Turn away thine eyes from me (faith he) for they have overcome me : What ftatelinefs, or terriblenefs (might one fay) is in a poor believer ? It is eafily anfwered, that this is not any awful or dreadful terriblenefs that is here intended, but the efficacy of faith, and the powerful victory which through the fame, by ChrilVs own condefcending, the believer hath over him •, andfo in his account, as to prevailing with him, Chrift's Bride is more mighty than many armies, in their moft ftately pofhire*, therefore (faith he) thine eyes (that is her faith) have overcome me (that is her terriblenefs,) turn them away, I cannot fto fay fo) abide them. And thefe three together make the believer (or rather Chrift's love, who ufeth thefe expref-fionsj wonderful, Fir/}, The believer is beyond all the world for beauty. Secondly, The vifible Church, and believers in her, in refpefl: of ordinances and her ecclefiaftick eftate, is very comely and lovely ; and yet the believers inward beauty is beyond that alio, the King's daughter is all glorious within. Thirdly, Believers, in regard of the power of their faith, are more terrible than armies, or all military power among men : Thou art f faith he) fo.tome, and haft fuch infiuence en me, and may expeel: thus to prevail with, and in a manner to overcome me : And fo Chrift is fo far from quarrelling with her, for her bygone carriage now, that he effectually comforts and commends her.

Hence

Hence Ohf 1. Our Lord Jefus is a moft friendly welcomer of a finner, and the fweeteft paiTer-by of tranfgreffions that can be •, there is no upbraiding here ibr any thing, but every word fpeaks how well he takes with her. 2. Our Lord Jefus his manifeftations are feafonable and wife : Seafbnable, that now he comes, when the Bride hath left no mean uneffayed, and was at a ftand 7 wife, that he comes not until ihe had found the bitternefs of her own way r and was brought to a more lively exercife of faith, repentance, holinefs and profitable experiences therein 5 of which we have fpoken in what goeth before. 3. The Lord is not difpleafed with humble believing, and with the claiming of intereft in him by his own, even when his dilpenfations to fenfe are dark, but takes very well with it, and hath a fpecial complacency in it, and therefore comes in with this intimation of his love here, importing his hearty accepting of her. 4. The Lord's commendations of his people, and the intimations of his love to them, are fuch, as it may be feen he conforms and proportions them to their condition and exercife \ and when they have been under any long and fharp exercife, fas the Bride was in the former chapter; he makes, when he comes, his manifeftations the more fweet and full, as here. 5. Believers, when grace is exercifed, mull needs be beautiful creatures, and much efteem-ed of by Chrift, who thus commends them. 6. Grace and holinefs in a believer's walk is much more beautiful and acceptable to Chrift, than the external ordinances (though excellent in themfelves) as feparable from it •, for, Jerufalem, that was very beautiful as to ordinances, is but an emblem of this. 7. There is an awfulnefs and terriblenefs in believers, as well as lovelinefs, which makes them terrible to the profane } even whether they will or not, a godly carriage puts a reftraint on them. 8. Lovelinefs, terriblenefs and authority in holinefs > are knit together : When a particular believer, or Church, 13 lively in holinefs, then have they weight and authority \ and when that fails, they become defpicable. 9. The believer hath great weight with Chrift j he is the only army that prevails over him, as faith is the only weapon, being humbly exercifed,by which they overcome : This is more fully expreffed: in the next verfe.

Vcrfe 5. 'Turn away thine eyes from me^ for they have overcome pie : — —

The firfi part of the fifth verfe contains the amplification and heightning of the Bride's lovely terriblenefs \ and the great inftance and proof thereof is held forth in a moft wonderful expreffion, Turn away thine eyes from me • and as wonderful a reafon, for they have overcome me, faith the Beloved : Wherein confider, Firfi^ That wherein this might and irrefiftable terriblenefs of hers

con-

confifted, it is her eyes 9 which are fuppofed to be'looking on him, even when (he knew not, to her fenfe, where he was : By eyes, we ftiew, chap^ 4. 9. were underftood her love to him, and faith in him, whereby fhe was ftili cleaving to him under defertion, and in the prefent dark condition fhe was in, feeking to find him out. Secondly, This phrafe, Turn away thine eyes, is not Co to be taken, as if Chrift approved not her looking to him, or her faith in him ; but, to lhew the exceeding great delight he had in her placing her faith and love on him, which was fuch, that her loving and believing looks raviihed him (as it is chap. 4. 9 J and (as it were) his heart could not ftand out againft theft looks, more than one man could {land out againft a whole army, as the following expreifion clears : It is like thefe expreffions,. Gen. 32. 28. I fray thee let me go , and, Exod. 32. to. Let me alone, Mtfes 0 which fhews, that it is the believer's ftrength of faith, and importunity of love, exercifed in humble dependence on him, and cleaving to him, which is here commended ,far (faith he) they have overcome me. This ihews, that it is no violent, or unwilling victory over him : But (in refpe£t of the etTecl: that followed her looks J it holds forth the intenfenefs of his love, and the certainty of faith's prevailing, that (to fpeak fo with reverence and admiration) he is captivate, raviihed and held with it, as one that is overcome, becaufe he will be fo *, yea, according to the principles of his love, and the faithfulnefs of his promifes, whereby he walks, he cannot but yield unto the believing importunity of his people, as one overcome. In fum, it is borrowed from the moll paflionate love that ufeth to be in men, when they are fo taken with fbme lovely objecl:, that a look thereof pierceth them : This, though in every thing fefpecially as implying defeats) it cannot be applied to Chrift, yet in a holy fpiritual manner, the effects, for the believer's comfort, are as really and certainly, but much more wonderfully, in Chrift Thefe expreffiohs are much of the fame nature with thefe fpoken 01^ upon chap. 3. 4. and chap. 4. 9. and therefore the doctrines t there, will follow here. But further, from the fcope and repetition, Obferve, ift, That the believers eyes may look, that is, their love and faith may be exercifed on Chrift, even in their dark and deferted conditions ^ and it is their property to look alway to him, even when their eyes are, 'as it were, blind through defertion, he is ftill the objecl: they are fet upon, idly, That when thefe graces of faith and love are exercifed on Chrift, they are never fluitlefs, but always prevail and obtain, though it be not always fenfible to the beh'ev-er. $dly y The love and faith of believers have weight with Chrift, and affect him^ even when he keeps up himfelf, he may be overcome even then 7 for, the expreffion in the text looks to what was paft. tfhly, Faith, working by love, is a moft gallant, and holy daring thing, bold in its enterpriies to purfue after, to grip, and flick to Chrift over all difficulties fas may be feen

in

of the Song of Solomon,

*<**

Verfe 5.

in her former carriage) and moft fuccefsfiil as to the event. $thly 9 The more flay-edly and ftoutly, with love, humility and diligence, that faith is fet on Chrift, it is the more acceptable to him, and hath the greater commendation, as the eleventh of the Hebrews, and his commendation of that woman's faith, Matth, 15. 25. do confirm. Tenacioufnefs, and importunity in holding of, hanging on, and cleaving to Chrift by faith, may well be marvelled at, and commended by Chrift, but will never be reproved nor rejected : They greatly miftake Chrift, who think that wreflling by faith will difpleafe him y for, even though he feem to keep up himfelf, it is but to occafion, and to provoke to more of the exercife of thefe graces, in which he takes fo much delight.

Verfe f. -— Thy hair is as a flock ofgoats 7 that appear from

Gilead. Verfe 6. Thy teeth are a* a flock of jheep which go up from the

wajhing, whereof every one beareth twins, and there U net one

barren among them.

Verfe 7. As a piece of a pomegranate are thy temples within thy

locks.

The following particulars of her commendation, in the end of the 5. and in the 6. and 7. verfe s, are fet down in the fame words, chap, 4. 1,2, 3. and therefore we need fay no more for their explication, only we would confider the reafon of repeating them in the fame words, which is the fcope here, and it is this, Altho' he commended her formerly in thefe exprefftons, yet confi-dering her foul flip, chap. 5. 2, 3. and his withdrawing on the back of it, fhe might think that he had other thoughts of her now 5 and that thefe privileges and promifes, which fhe had ground to lay claim to before, did not belong to her now *, and therefore fhe could not comfortably plead an intereft in them now, as before : To remove this miftake or doubt, he will not only commend her, but in the fame very words, to fhew that fhe was the fame to him, and that his refpett was not diminifhed to her} therefore he will not alter her name, nor her commendation, but will again repeat it for her confirmation, intimating his love thereby 7 and alfo for her inftruetion, teaching the Bride her duty by thefe particulars of her commendation, and fhewing her what jhefhould be. And this commendation had not met fo well with her cafe, nor expreffed fo well his unchangeable love, if it had been given in other terms. From this we may obferve, 1. As believers are ready to flip and fail in their duty, fo are they ready to fufpeel: Chrift to be changing towards them, becaufe of their failings ? they are very apt 9 from their own fickknefs and changes, to appre-

M m hend

hend him to be changeable alfo, and to refufe comfort from all bygone evidences and intimations of his love, and from all words that have comforted them, till they be reftored and fet right again. 2. Our Bridegroom is moft conftant in his affettion to his Bride, continuing ftill the fame \ and as he is the moft free forgiver of wrongs to his own, fo he is the molt full forgetter of them, when they return ; and therefore he continues fpeaking to her in the fame terms as formerly, without any alteration, as if no fuch wrong on her fide had been committed. 3. Renewing of repentance and faith by believers, after failings, puts them in that fame condition and capacity with Chrift, for laying claim to his love, and their woated privileges and comforts, wherein they were before, even as if fuch failings and mifcarriages had never been. 4. Our Lord Jefus would have his people confirmed, and ftrengthned in the faith of the conftancy of his love, the unchangeablenefs of their intereft, and the privileges foHowing thereon : And feeing he thus loves hispeople, he allows them to believe it. 5. It is not eafy to fix and imprint ChrifTs words on believers hearts, and to get them affe&ed with them : Therefore, often both promifes and duties muft be repeated ^ and what was once fpoken, muft be again repeated for their good, efpecially after a flip and fit of fecurity, the fame word hath need to be made lively again, and frefh to their relifh, which the Lord doth here. 6. Unlefs Chrift. fpeak, and make the word lively, the fweeteft word, even that which once pofhbly hath been made lively to a believer, will not favour, but will want its relifh and luftre, if he repeat it not.

Verfe 8. There are three/core queens, and four/core concubines, and Virgins without number.

Verfe 9. My doVe, my undefiled is but one : fhe is the only one of her mother, fhe is the choice one of her that ban her : the daughters faw her, and bleffed her 3 yea, the queens and the concubines,

and they praifed her.

This kind Bridegroom proceeds in the commendation of his Bride, zer. 8, o* and fhews the rich excellency that is in her, by confidering her feveral ways, whereby fhe is preferable to what is moft excellent: And then, in the following verfes, he confirms this by a twofold proof. And laftly, ver/e 13. clofeth the chapter with a kind invitation, whereby, as it were, by a new proof of his love 7 he puts the commendation, given her, out of doubt.

For underrlanding the 8. and 9. verfe?,- we are to conceive, that by daughterly virgins^ queens, concuhines^ by this dove that is one, and the mother that heon* are not underftood any party difti&& from the Church or Bride, but the

fame

Verfe 8. of the Song of Solomon. z6y

fame Bride diverfly confidered, taking in, Rrfc the Church as vifible, which is beautiful in her ordinances, external profefiion and order •, for, fhe is the mother that bears the daughters (who are the daughters of Jerufalem) and that is faid to befeen ; both which expreiTions hold forth this, and accordingly motlxr and daughters have hitherto been underftood in this Song, chap. 3. 4, 5. Secondly j and efpecially, the Church as invifible, and the real believers who are members of the Church invifible ; for, the fcope here is to commend her graces : and if we confider the commendation preceeding, and the proofs given, it will appear that they efpecially belong to her, and by analogy agree to the vifible Church, wherein fhe is comprehended.

This diverfe consideration of the Church, as one and moe, is not, \fi, Dif-agreeable to other fcriptures, in which Chrift ufeth to commend her j as we fee, Pfal. 45. 9, 13, 14. where there is the Queen, called the King's daughter, and the Virgins, or Daughters her companions, who are with her : Yet by all is underftood the fame invifible Church, confidered collectively as one body, or diftributively in her feveral members. Nor, zdly, is it inimitable to the ftrain of this Song *, nor is it abfurd, as was ftown in the Preface, <ind needs not now be repeated. And, $dly, It agrees well with Chrift's fcope here ("where he is, to fay fo, feeking how to exprefs fully the^commendation of his Bride, as fingular and eminent) thus to confider her •, for, the moe ways fhe be confidered, her excellency appears the more, fhe being excellent, whatever way fhe be lookt on: And if as vifible fhe be glorious,and fome way one in him, much more as invifible fhe is fo j which is the fcope, as is clear, verfe 9. By Queens, Concubines and Virgins, then, we underfland believers of different growths and degrees : I fay, Believers, 1. Becaufe thefe titles agree beft to them, according to the ftrain of this Song and of Pfal. 45. 2. They are fup-pofedto be of one mother. 3. They praife the Bride, which is an evidence of honeftyand fincerity, and a greater argument of her excellency, that fhe is praifed and commended by fuch as had difcerning: I fay, we are here to underftand believers of different growths and degrees: fb that fome believers are Queens, that is, more glorious, and admitted to the higheft privileges -, fome are as Concubines, who were accounted lawful wives as to conjugal fel-lowfhip, but differed in this, that they had not fuch government over the family, and their children had not right to inherit, therefore they are as half wives, as the word in the original will bear ; fome are Virgins, that are not fo far admitted, yet are of a chaft carriage, and fo differenced from others, as was faid on chap. 1. 3. Next, The commendation is, that tho' there be many Queens, moe Concubines, and Virgins without number (that is, tho' there be many believers of different fizes "and degrees) yet there is but one Bride, which is a fingular excellency in her, and an unheard-of thing, that fo many

M m 2 mrfce

make up but one Bride •, the like whereof is not to be found in any marriage that ever was in the world : Or, we may conceive thus, Tho' men, for their fatisfa&ion, fought out many queens, concubines and virgins, becaufe there 'was not to be found in any one what was fatisfying, yet (faith he) my one Bride is to me many virtually, as if the worth of fo many queens, concubines and virgins were combined in one : And thus, as fhe fet him out chief of all Husbands, fo doth he fet her out as chief of all Brides, and as comprehending in her alone all that was defirable, as the next part of the 9. verfe clears. By the number, threef o e, f urfcore, zn<\with<ut number, we conceive an indefinite number is to be underftood -, that is, they are many, only they of the inferior ranks are manyeft, that is, there are moe concubines than queens, far advanced in Chriftianity, and again, moe virgins than concubines, becaufe experienced believers of an high degree are moft rare, and thefe who are not grown up, to have their fenfes exercifed, are moil numerous : In a word, there are moe weak than ftrong believers. Which faith, i. That there are degrees amongft true believers •, all have not the fame degree of grace, tho 7 all have the fame grace for kind, and tho' all be in the fame covenant: there are old men or fathers, young men, and little children or babes, i John 2. 12,13. 2. Among believers, there are many moe weak than ftrong. 3. He accounts of them all as honourable, and reckons even the virgins as commendable, tho' they come not up to be queens. Yet, 4. Where grace is moft lively, and faith moft ftrong, there he dignifies believers with a moft fpecial and ample commendation, verfe 9.

The 9. wrfe makes up the feope with the former. By dove and undefile^ svefaid, is underftood the Church, efpecially the invifible Church of believers, who all partake of the fame nature and property, and fo of the fame privileges \ the titles are fpoken of before. The commendation is threefold,

Flrfi, She is one, which fets her out, not only with unity in her afYe&ions, but (to fay fo) with a kind of onenefs in her felf: Thus the vifible catholick Church is one gardener/* 2. comprehending many beds of fpices-, one Church, made up here of many particular Churches : And thus onenefs, or unity, is a great commendation to her, or a fpecial part of her excellency. But,.2^/y, The invifible Church is but one, all believers make up one body •, tho' there be many of different growths, yet there is but one Bride. This is a Angular thing, and this makes for the fcope, of commending the Bride *, and points out two things, 1. That all the excellencies in believers combine in one, and that muft be excellent y every one of them partakes of another's excellency, by vertue of the mutual union and communion they have with Chrift, the Head and Husband, and one with anothety as the beauty of the face adorns the leg,, and the itraightnefs of the legs commends the face, becaufe both hold

forthi

Jbrth one glorious body. .2. it■ illuilrates her commendation thus, There are many queens ftately, many concubines and virgins lovely amongft. men, yet one cannot be all: but (faith he) altho' there be many of thefe in the Church, yet is fhe one *, and altho' fhe be one, yet is flie all, collectively fumming up all.

Secondly, She is the only one of her mother : This fets her cut Angularly and exclusively, there is not another but fhe. By mother, here, is underftood the catholick Church, wherein children are conceived and brought forth :, fhe is the mother of all that believe, 6W. 4. 26. Jerufalem that is above, is free, which is the mother of us all. This Church, conAdered as from the beginning of the world to the end, is one *, and is the mother, in refpecr. of the Church confidered as bemg in this or that place for the time pref-nt, which is nnderftood by w a v ; wherever we live, we belong to that mother, Gd, 4. 26. There is no Chuich but that one } and who are begotten to God, are brought forth by her, and belong to her.

Thirdly, She is -he choice one of her that bare her. This fets her out comparatively, i/r, She is the choice one in refpecr. of the world •, this one Church is more excellent than the multitude of all the focieties that are there. 2 Jy^ She is the choice one in refpect of all vifible profeffors as fuch, flie is beyond the daughters # , amongft all her mother's children, or profeifrng members of the Church, the believer doth excel. $dly 9 The Church, confidered complexly, doth excel particular believers, as havings all their excellencies comr bined together : Or, the fcope of thefe two verfes being to prefer the Bride as Angular, and eminently beyond all other beloveds, whether queens* concubines, fuch as are joined unto men , or virgins, fuch as are yet fuited and fought for; we may conceive it thus, My Lve y (faith he) my dove hath not a match r but is chief: And as fhe called him the chief of all Beloveds,^/?. 5. 10. fo here he commends her as the moft lovely of all Brides, that can be wedded or wooed : Altho'there be many of thefe, yet, 1. My dove is but one, that is, in refpecr, of her Angular excellency, fhe comprehends all. 2. She is the only one of her mother ; there are no moe of that family, that are born of that mother, befide her felf, that I can fet my heart on, or can match, with : And thus all the world beAde the believer is cried down* 3. Comparatively, fhe is the choice one of her that bare her \ that is, not only by comparing her with the world, but by comparing, her with all. mere external, profeffors,. fhe is ftill the choice of all.

That this is the fcope, is clear \ and the enumerating of fo many -queens, concubines and virgins,, doth illufirate it, either by fhewing her Angularity and perfection, as having all in her alone, which is to be had in many y or,, by preferring her to all, altho 5 they be many : And thus r in his commending:

of her, he is even and equal with her in the commendation fhe gave him, which was both comparative, that he was chief of ten thoufand •, and alfo ab-folute and comprehenfive, that he was all defires, that nothing was wanting, but that all things defirable were comprehended in him : So now he commends and extols her above all other, as having more in her alone than was to be found in all others :, to fhew that his love to her, and his eftimation of her, was nothing inferior to hers of him \ and that he was fatisfied with her alone, without feeking to multiply queens or concubines, as many men of the world d'd.

This commendation out of Chrift's mouth, of a Bride fo undutiful, may feem flrange -, therefore, to make it unqueftionable, he brings in a double confirmation, both which refpecl: what goeth before, to make it the more convincing. The firfl is in the end of the ninth verfe, and it is taken from that efteem that others had of her, The daughters fc.xo her, and they blejfcd her r &c. This beauty (faith he) is real and fingular, even fuch, that it makes onlookers, the raoft glorious and difcerning ( not only the daughters, but even the queens and concubines) to be much arTe&ed •, the beauty of my Bride is is fuch as takes them all up. The daughters, that is, profeffors, faw her, they beheld this beauty of hers (as chap. 3. o\) and they bleffed her, that is, 1. They were convinced of her excellency, and accounted her bleffed and happy, as Mary faith of her felf, Luke 1.48. And, 2. They wiftied well to her, defiring God to blefs, her, as, Pfal. 129.8. We blefs you in the Name of the Lord •, for, thefe two are comprehended in one man's blefling of another. Next, the queens and concubines , that is, thefe who, either in the world, or in the Church, are thought moft of, they praifed her •, by which is underftood fome external expreflion of their efleem of her, and their endeavour to paint out her excellency and beauty to the view of others, fo as they might fall in love with her : As the firfl then looks to the high thoughts, and inward e-fleem they had of her, ib this looks to the outward expreffioa of that efteem, by which they ftudy to fet her out in the eyes of all others : So they yielded the Bride to be excellent, and called her fair eft among women, chap. 5. 9. which is an evidence of her lovelinefs, and of the lovelinefs of grace in an ex-ercifed believer •, and whatever others thought of her, yet that fuch praifed her, it fhews, there was reality in the ground thereof. This is alfo fpoken to their commendation,who did thus commend her •, and it holds out, 1 .The notice which he takes of the thoughts and words which men have of his Bride: Our Lord knows what men fay or think of his people, and records it. 2. How pleafing it is to him, to have them fpeaking refpe&ively of her, efpegially when flie is exerciied with any dark or affli&ing difpenfation.

Verfe

Verfc 1 <x Who is fre that lookcth forth a* the morning, fair as

the moon, clear as thefun^ and terrible cvs coi army with banners I

The tenth verfe may be taken as the expreffion of his own efteem of her, and fb it begins the fecond proof of her excellency, that not only they, but he efteems of her. Or, the words may be looked on as the continuance of their praiie, and be read thus, They pravfed her, faying (as often that word is to be fupplied) Who is fie, &c ? If they be thus taken, the fcope is the fame, holding forth their efteem of her } and his repeating of it, ihews his approbation thereof: And we incline to take the words in this fenfe y becaufe it continues the feries better, and (hews their concurring in their thoughts of her, with what were his thoughts, verfe 4. which is his fcope. This is peculiarly taken notice of by him, as well-grounded praiie, upon this account, that their thoughts were conform and agreeable to his. It will alfo difference the two confirmations better, to begin the fecond, verfe 1 i # than to take the words fimply as the Bridegroom's words, wherein the fame thing for fub-ftance with what was faid, verfe 4. is repeated. However, in thefe words, her lovelinefs is fet out, 1. In the manner of expreilion here ufed, Who is fie ? like that, chap. 3. 6. which was fpoken by the daughters *, and fo this looks the liker to be fpoken by them alfo, as wondring at her, What isjbe ? This fie mufl be fome fingular perfon, and fb it proves his fcope, laid down,verfe q 0 2. The matter of the words fets out her lovelinefs in four expreffions or ii-militudes, tending to one thing, namely, to fhew the lightfomnefs (to fpeak fo) of the Church, and her raviihing-beauty. The firft fimilitude is, that fie looketh forth as the morning : The morning is lightfom, compared with the night, and refrefhful •, fo the Bride is like the morning, compared with the world that is darknefs : and fixe is lovely, cheering and heartfom to look-on* beyond all others , fo the morning is often oppofed to affti&ion and heartlef^ nefs,//d.58.8. for,then birds and fields look cheerful,that before were dark and drooping. (2.) She is fair as the moon: The moon is the leffer of the two great lights, and was made to guide the night, and is a glorious creature, fhining above all ftars •, fo is the Bride .like the moon in a dark night, very confpicuous and beautiful, and ufeful withal, to them that are acquaint with her. (3.) She is clear as the fun : This fpeaks yet more of her fplepdor, her taking-excellent beauty and ufefulnefs, for the direction and comfort of the daughters that behold her ; the fun being the moft bright, Hsihtfom and'glo-rious creature of the world, and the greater light that is Angularly ufeful to the world. (4.) She is terrible as an army with banners ,which was fpoken to* on verfe 4. and is here repeated, to ihev* that it is no common, effeminate

beauty*

~rji An Expoftcwn . Chap. 6.

beauty, but a ftately majefty, wherewith fhe is adorned, that hath an awful-nefs in it towards men, and a prevailing efficacy towards God. In fam, it deferibes the fpiritual beauty ot the Bride in thefe properties, i. That it is lightfom and ihining •, there is no true glory but this, which is like the light all other beauty is but dark: grace maketh one fhine like a light in a dark place* Phil. 2.15. 2. It is a growing beauty ; every ftep of thefe fimilitudes afcends higher and higher, till the fun be refted in, the way ofthejufi is as the fining light\that fanes more and more until the perfett day, Prov. 4. 24. 3. It iscom-prehenfive, therefore it is compared to lights of all forts: There is fomewhat m grace that refembles every thing that is lovely, God's Image being therein eminently. 4. It is ftately and awful, being convincing and captivating to on-lookers. 5. It is a beauty attended with a military and fighting condition and therefore compared to armies :^ The higheft commendation of believers doth infmuate them to be in a righting pofture ; and the more ftayedly they maintain their fight, and keep their pofture, they will be the more beautiful, 6. A believer that prevails with Chrifl (as fhe did, verf 4. 5. ) will alfo be awful to others, as here fhe is, and will prevail over them, as the Lord faith to Jacobs Gen. 32. 28. thou haft prevailed with God, and then follows, thou fhalt alfo prevail with men*

Vcrfc 11. 1 went down into the garden of nuts, to fee the fruits of the Valley, and to fee whether the Yme flourished, and the pomegranates budded.

Verfe 12. Or ever I wo* aware, my foul made me like the chariots of Amminadib.

Follows now, in the 1 ith and 12th verfes, the fecond proof of the reality of the beauty and ftatelinefs of the Bride, which puts all out of controveriie ^ and this proof he takes from his own experience, refpefting what was faid, verf. 4, 5. and it may be fummed thus, That mud be ftately beauty, that ra-vifheth me •, (that is underftood) but hers is fuch : This is proved from experience, / went down (faith he) to the garden of nuts (having withdrawn from that fenfible communion which was entertained with the Spoufe, as a man doth out of his chamber to his garden) and was looking to the cafe of my plants,according as the Bride had informed the daughters ofjerufalem, verfe 2. but (faith he) ere I was aware, fhe did cart an eye after me, that fo fuddenly and efFe&ually ravifhed me, that I could not but return, and that fpeedily, as if I had been mounted upon the fwifteft chariots ; and therefore this can-

~~~y not

not but be (lately lovelinefs : Which agrees with, and relates to what is faid, verfe 5. Thou haft overcome me : And fo we may look on the words, as if he therein, for her confolation, were giving her an account of his abfence, and what he was doing •, and he fhews her, that, even while he was abftnt, her cries (which chap. 5. 6. fhe thought had not been heard) and her looks to him, were not forgotten, nor flighted, even-when to her fenfe (he few him not j yet, even then (faith he) they pierced me, and made my affections warm, that I could not but be afte&ed, and return, as now thou feeth.

The 1 ith verfe fheweth where he was, and what he was doing, when he was abfent: The 12th verfe , how he returned. The place, whither he went, was to the garden of nuts , that fame which was called the garden and beds ot fpices, verfe 2. His going down, is his withdrawing from her fenfe:, and, as in that fame place, fo here, his end is fet out in two expreflions ( which expounds how he feeds in his gardens.) i. It is to fee the fruits of the valley . The Church, called the garden formerly, is here called they valley, becaufe fhe is planted, as it were, in a good valley-foil, where fruits ufe to thrive beft. His going to fee them, holds forth his accurate obferving in general how it is with them, and his taking delight (as it were) to recreate himfelf by beholding of them, as men do who vifit their gardens. Next, and more particularly, it is to fee whether the vine flourifoed, and the pomegranates budded ; By vine wcA pomegranate, are underflood particular believers, who are as feve-ral trees of his garden, as was cleared on chtp* 4.13. Their flourijlring, or buddings looks to the beginnings of grace, fcarce come to ripe fruit, but (as in the bud, chap. 2. 15.)being exceeding tender-, and thefe are mentioned diflin£l-ly, befide the former general, of feeing the fruits, to fhew, (1.) His taking particular notice of every particular believer, as a man that goes from tree to tree in his garden. (2.) His fpecial notice-taking of beginners, and of the beginnings of his work in them, as being efpecially delighted with the ftrfV buddings of grace, and careful that nothing wrong them : This is his feeding in his gardens, and his gathering lilies, to be delighted with fruitfulnefs in his people, even with their weak and tender beginings, and to be folici-toufly careful of their good, as men ufe to be of the thriving of their fruit-trees

Obferve, 1. Where our Lord Jefus hath a garden, which he hath planted, and on which he takes pains, he looks for fruits •, His garden mould never want fruit. 2. There are diverfe growths, degrees or meafures of grace a-mongft his people •, for, fome of his trees have fruits, and fome but bloffoms. 3. Our Lord Jefus takes fpecial notice of his peoples fruitfulnefs, 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 difcover it. 4, Our Lord Jefus is efpe-

N dally

daily delighted with the kindly bloflbmings of beginners, and he takes efpecial notice of the young and tender buddings of their grace, and will be fo far from crufhing them, becaufe they are not ripe fruits, that he will more tenderly care for them, 5. Our Lord Jefus accuratly takes notice of his Bride\ carriage, and expects her fruitfulnefs, when he feems to her fenfe to be ab-fent, and is efpecially much delighted with it then *, for,when he is gone down to his garden, this is the errand, to fee the fruits of the v^aley^ whether, &c. when he withdraws, he hath a friendly defign } yet, faith he, altho' that was intended, I was made (as it were) to alter my purpofe, and not to flay.

And fo we come to the 12th verfe, in which is fet down, how fuddenly he is tranfported with affection to his Bridej while he is viewing her graces in his abfence from her,he is fo taken with love to her,that he can Hay no longer from her. We may confider, in the verfe,thefe three things, i/r, An effect, as it were,wrought on him \ He is made like the chariots of Amminadib, or, jet 4ts in the chariots of Amminadib : Chariots were ufed to travel with, and that for the greater fpeed •, or, they were ufed in war, for driving ftttioufly (like Jehu) and mightily, over difficulties and obftru&ions 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 expreffion fets out excellent chariots, fuch as belonged poflibly to fome fuch valiant men of that name •, or*it may be read in two words, Ammi nadib, which in the original fignify, my willing people : So, Ammi fignifieth, my people, as, Hof 2. u Say tcyour brethren Ammi, that is, my people : And Nadib is the feme word that is rendred, PfaL 1 io, 3. wilUng y 'Thy people jhall be willing \ it is a princely beautifulnefs and willingnefs. The word, chap. 8. 1. O Prince's daughter, is from the fame root *, and we rather take it fo here, as being more fuitable to the fcope: which ftiews what effect his Bride's affection had on him \ and the word is often fo elfewhere tran-ilated : and fo it may be rendred, The chariots of my princely willing people : They get this name for their princely behaviour, in wreftling with him under difficulties. Again, the word, J was made, may be rendred, was fet (according to the more ufual interpretation of the word) thus the effect may be taken two ways, fo one fcope, I. / was made like the moft fwift chariot /, for fpeedy return, that nothing could detain me from returning to ray Bride. Or, 2. If we may call the prayers, faith and love of his people, their chzriots, he is fet on them, as taking pleafure to ride and triumph in them, and to be brought back by them, as if by chariots fent from them he had been overcome: And this fuits with what is fpoken, verfe 5. for, while he accounts her as an army, thefe muft needs be her weapons and chariots, to wit, a longing willingnefs

to

to be at him, and foul-ficknefs, calling her eyes after him, and, in a manner, even fainting for him.

idly, There is the manner how this effect, is brought about *, He is fudden-ly, as it were, furprized, Or ever J was aware, &c. I knew not (as if he laid) till I was tran/ported with an irrefifiable power cf love toward my "Bride who, in the exercife of faith , repentance and prayer, was feeling after mc y while I had withdrawn my fclf The expreffion is borrowed from men (for, properly it agrees not to him) who by fudden effeftsjthat fall out beyond their expectation, ufe to aggrege the wonderfulnefs of the caufe that brings them about: Thus, / know not how it was, it was or I was aware^ or, while I was net thinking on it; fo forcibly») and^ as it were^ infenfibly the thing prevailed over me. Chrift expreifeth it thus, to fhew the wonderfiilnefs of the thing than came on him, that he could not but do it, and could not fliun it, more than if he had had no time to deliberate about it. This narration o; Chrift's is not to refent that effecl, but to mew how natively it was brought forth ^ fo that when they (to fay fo) fent their chariots to him, and did caft a look after him, he could not but yield, becaufe he would yield, as the third thing in the verfe fhews, and that is, What it was that fo eafily prevailed with him ; the caufe is within himfelf, that fet him on thefe chariots of his willing people, and made him to be overcome : It was was even his foul, my foul made me, or fet me, that is, my inward foul, my affettions, my bowels were fo kindled (as it is Jer. 31. 20J and my foul cleaved fo to my loving and longing Bride, and was fo ftirred with her exercife, that I could not but ha-ftily and fpeedily yield, becaufe I could not refift my own affections. Hence, Obf 1. Willingnels is much prized by Jefus Chrift •, when the foul yields to o-pen to him, and longs for him, verfe 5. and cannot want him, there Chrift (as chap. 5. 6.) will not, and cannot continue at a diftance. 2. Altho' Chrift's affection doth not properly furprize him, nor do the eftecls thereof fall from him inadvertantly, but moft deliberately, yet both his affe&ion, and the effects thereof, are moft wonderful and aftonifhing in themfelves, and ought, as fuch, in a fmgular manner to affeft us. 3. The firfl rife and caufe of all the believer's good, and that which makes their faith, prayer, love, &c. bear weight .with Chrift, is in himfelfj it is his own foul, and good-will,that overcomes and prevails with him in all thefe : It is not any worth or power in their graces, as confidered in themfelves, that hath this influence upon him, but his intimate love to believers themfelves, that makes their graces have fuch weight with him : All that ever came fpeed with him, were prevented by his love. 4. The believer hath a notable friend in Chrift's own bofom -, his foul is friendly to them, and is in a kindly-way affected with their conditions, even though in his difpenfations no fuch thing appear : And while ha is man,

Nn 2 and

L

276 An Expojition Chap. 6 #

a nd hath a foul, they want not a friend. 5. Considering this as the exercife °f his fouU when he was withdrawn to her fenfe, and fhe was complaining, Obferve, That ChrifVs bowels and foul are never more affe&ed toward his people, than when he feems moft offended with them, and when they are mod afTe&ed with the wrongs done to him, Jcr* 31. 19, 20. Judg. 10. 16. There be many inconceivable turnings in his bowels, even when he feems to fpeak againft them to their fenfe, then he earneftly remembers thcmftill -, and their friend love , fteps to, and takes part for them, and Co prevails, that by his own bowels he is reftrained from executing the fiercenefs of his anger (Hof, 11. 8. compared with 9.) and conftrained even when he is provoked to take fome other courfe, to exprefs marvellous loving kinduefs to them.

Verfe 13. (Return, return^ 0 Shulamitc, return, return, that

we may loo^upon thee : What will ye fee in the Shulamite ? as

it were the company of two armies.

The thirteenth verfe continueth the fame fcope, and is a confirmation of the interpretation given of the former verfe, and anew expreflion of his love, whereby as a kind husband, having forgotten bypaft failings in his wife, he invites her to return to her former familiarity, with a motive figniiymg the love which he had to her, and that upon fo good ground (in his gracious estimation) as that, by her yielding to return, he puts no queftion, but what he had fpoken of her ftately terriblenefs, would be found to be a truth. The verfe contains thefe three, Firft, A molt affectionate invitation. Secondly, A mod loving motive propofed, perfwading to embrace it, which is his end. Thirdly, An objection removed, whereby the motive is confirmed andilluftrate. In the exhortation or invitation, confider, \fl, The party invited, or called. idly, The duty called for. 3^/y, Its repetition. The party called, is a Shu-Utmtt : This word comes either from SoLmon, as the husband's name is named over the wife, Ifa. 4.1. and it is from the fame root, that fignifTes peace, from which Solomon had his name • and it is in the femininegener, becaufe it is-app'ied to the Bride. Thus it holdeth forth, (1 .) The Ariel: onion betwixt him and her, that fhe with him partakes of the fame name : See Jer. 23. 6. compared with Jer* 33. itf. where ye will find the like communication of his name to her. (2). It fhews the privilege fhe was admitted unto, through her tye to him, and union with him, by which fhe is made his, and is admitted to fhare with him in all that is his 5 for, it is not an empty ftile fhe gets, while called by his name, it being to fignify that flie was his, and that whatever he had (whereof fhe was capable, and might be for her goodj was hers. (3.) It fhews his affe&ion that he fo names her now* wifhing her a part of his own

peace^

peace, and intitling her to it. Or, Secondly, this word may be derived from Salem, which, properly taken, is Jerufalem, PfaL 76. 1. and Heb. 7. i.Mekht-/^fc was king of Salem > which fignifieth peace; and fo, as Shunamitifi) comes from Shunem, fo Shulamite from Salem 7 and fo, taking the derivation thus, it comes to the fame thing with the former, both being derived from the fame root: And this holds forth his refpeel: to her, as acknowledging her new-birth and original, from the new Jerufaiem*

2dl }y The exhortation is, return : This implies, 1. A diftance whether in refpect of fin, Jer. 3. 1. for, fin breeds diftance betwixt Chrift and his people, if* 59. 2. or, in refpeel: of fenfible manifeftations of his love \ for, howfoever the diftance, brought on by fin, was in fome meafure taken away, andfhe returned to her former obedience and wonted tendernefs, yet flie wants the fenfe of his love, and is feeking after it t Return, here then, fuppofeth foraewhat of thefe. 2. A duty laid on her, to quit this diflance, and to return •, this the very exprelfion bears. 3. A kind offer of welcome, which is implied in his offers and exhortations, whenever he calls : So, Jer. 3. 14. Jer. 4. r. and thus the fenfe is, as if he had faid > There hath been a diftance betwixt us, and thou art fufpicious of my love •, but, return and come hither, and neither thy former faults, nor prefent jealoufy fhall be remembred r And this fhews, that the words are his, bath becaufe the fcope is continued, and alfo becaufe none can call the Bride properly or effectually to return, but he; neither would the ▼oice of another be fo confirming to her of his affeftion, and his fcope is to confirm her, as to that*

sdly, This exhortation is twice doubled, Return, return, and again, return r return: (i.) To fhew the hazard fhe was in. (2). Her duty to prevent it. (3.) The neceffity of fpeedy putting the exhortation in practice. (4.)The difficulty that there was to bring her over her difcouragements. (5.) His great and earneft defire to have them all removed, and to have the duty performed. Thefe words fhew, 1. That there may be a diftance betwixt Chrift and his Bride \ even the beautiful believer may fall into a diftance of fin, zdly f Of in-difpofition, \dly y Ofcomfortlefnefe, and ^thly 7 Of difcouragement and heart-lefnefs, which follows on the former. 2. There is often a lothnefs to come home, when there hath been a frraying 5 difcouragement and fhame may prevail fo far,.as to fear fainting believers (who fain would have him J from hearty applying of his allowances to themfelves. 3. Souls that are at diftance with thrift, whatever kind of diftance it be, would not fit down under it, or give vay to k, but wreftle from under it, over all difficulties that are in their way h This would be done fpeedily, and without all delay, difpute or dafyih*" hereforedaththe Lord f 0 : double his call ; there will,fure, be no advantage* ?y delajing^ or putting off this great bufmefs* of returning from our diftance

in

to him. 5. The return of a believer, after a flip, to confident walking with Chrift, and comforting of themfelves in him, is allowed by him, and well pieafing to him, as well as the converfion and coming home of a (inner athrft. 6. Believers, after their Hips, are not eafily perfwaded of Chrift's kindnefs, in the meafure that he hath it to them •, nor are they eafily brought to that confidence of it, that formerly they had. 7. Our Lord Jefus allows his people to be fully confident of his love, and of obtaining welcome from him •, for which reafons, this return, as a Hire evidence and teftimony of his kind and hearty welcome, is four times repeated, to mew that he is entreating and waiting for it, and cannot abide to have it delayed.

Secondly, The end propofed, that makes him fbferious, is in thefe words, Trat we may look upon thee : It doth him good (to fpeak fo) to get a fight of her. This looking of his, is not for curiofity, but for delightfom fatisfa&ion to his affection, as one defires to look upon what he loves ; fb, chap, 2. 14. fpeaking to his Bride, Let me fee (faith he) thy face, for thy countenance is comely. This is to take away all jealoufy from the Bride, and to fliew how he was taken with her, fo that her returning would be a angular pleafiire to him, which is indeed wonderful.

Obf 1. Our Lord jefus allows the Bride, when returning to him after her departings from him, to be confident in him, and familiar with him. 2. The more that nearnefs to him be fought after and entertained, he is the more fa-tisfied. 3. When betievers hide themfelves from Chrift, even tho' it be through difcouragement, and upon juft ground and reafon, as they think ; yet doth it fome way marr Chrift's delightfom complacency, and he is not fetisfied till they make off their difcouragement, and fhew themfelves to him with confidence.

Again, we would confider, that it is not faid,that / may look on thee \ but, that we, &c. Which is to fhew, that fhe is delightfom to many, her beauty may be feen by any that will look upon her. This word, we, 1. may import the bleiTed Trinity, the Father, Son and Spirit •, as, chap. 1. 11. we will make, &c. A returning finner will be welcome to all the Perfons of the Godhead. 2. We, that is, I with the angels, who (Luke 15. 10.) rejoice at the converfion of a fnner. And, 3. We may import, I and all the daughters that admire thee. The thriving of one believer, or the returning of a finner, may make many cheerful, and is to be accounted a lovely thing by all the profeffors of religion.

Thirdly, The third thing in the verfe comes in by way of queflion, either to heighten the lovelinefs that is in ChrifVs Bride : What is it that is to be feen in her ? as, Luke 7, 24, &c. What went ye cut for to fee ? No common £ght: Or, it is to meet with an objection that Grangers may Lave, What delight-

lightfcm thing is to be feen in her, that feems fo clefpicabie ? Or, fhe her felf might object, What vs in me worth the feeing ? It may he, when it i* vrellfeen y that tt be lefs thought of. The Lord, to prevent fuch doubts, efpecially in her, moves the queftion, that hehimfelfmay give the anfwer:, What (faith he) wtil ye fee in the Shulamite? (that is) which may be pleafant and delightful : And he anfwers, ai it xt-re tie company of two armies \ which in general holds out^ 1/, We will fee much majefty and ftatelinefs in her -, even fo much as I have aiTerted, in comparing her to an army with banners, idly, Two armies may be mentioned, toiluw, that when fhe is rightly, and with a believing eye, looked u^on, her beauty will appear to be double to what it was faid to be : And fb, two armtes fignify an excellent army ^ as, Gen. 32. 1, 2. God's hofis of angels get the fame name in the Original, it is Mahanaim> that fame which Jacob impofeth as the name upon the place, where thefe hofia of angels met: And there may be an allufion to this, thefe two ways, (1.) Ask ye what is to be feen in her t Even as it were Mahanaim, that is, for excellency fhe is like an hoft of angels, fuch as appeared to Jacob •, fhe is an angelick fight,, more than an ordinary army. This is a notable commendation, and ferves his purpofe well, which is to confirm her : and therefore, that his poor Bride may be encouraged to prefs-in on him, and return to him, he tells her, She may be as homely with him as angels, that are ho4y and finlefs creatures ; which is a wonderful privilege, yet fuch as is allowed on his people, by him who hath not taken on the nature of angels, but of men, that he might pur-chafe them a room amongft angels that (land by, Zech. 3. <5, 7. (2.) It may allude thus, What is to be feen in her ? whatever it be to the world, it is to me (faith he) excellent and refrefhful, as thefe hofts of angels were to Jacob at Mabanaim, when he had been reicued from Laba^ and was to meet with Efaiu Either of thefe fuits well the fcope, and faith, It will be, and is a fweet and refreshing meeting, that is betwixt Chrift and a returning fin-ner, a little view whereof is in that parable, Luke 15. 20. of the prodigal his father's hearty receiving of his loft fon, and making himfelf and all his fer-vants merry with him.

Obf 1. Our Lord Jefus is very tender of believers doubts and perplexities* and therefore prevents their objections which they may make, by giving an-fwers to them, before the objections be well formed or ftated in their hearts.. 2. Believers may, and uiually do, wonder what ground there is in them, for fuch kindneis as Chrift fliews to them, when he magnifieth them and their graces fo much, that are fo defective and full of blemifhes: And indeed it is fuch, that are readieft to wonder moft at his love, and efteem leaf! of them* felves, whom he makes moft of, and of whom he hath the greatefi efteem, 3* It is a wonderful welcome that Chrift gives to repenting (toners 5 he receives

Reives them as angels, and admits them to fuch freedom with him, and hath *"ch efteem of them, as if they were angels : for, to be received a* an angel, fignifies honourable and loving entertainment, Gal. 4.14. 4. The returning of tinners to Chrift, and Chrift's loving welcome which he gives them upon their r eturn, makes a heartfom and refrefhing meeting betwixt him and them : And O what fatisfa&ion and joy fliall there be, when they, being all gathered together, fliall meet with him at the lad day !

CHAP. VII.

Verf. 1, 2, 3. BRIDEGROOM.

THIS chapter hath two parts: In the firft, reaching to the tenth verfe, Chrift continueth in the commendation of his Bride: In the fecond, thence to the clofe, the Bride expreffeth her complacency in him and in his love, her inlarged defires after communion with him, and that me might be found fruitful to his praife.

That it is Chrift, the Bridegroom, who was fpeaking in the end of the former chapter, that continues his fpeech throughout the firft part of this, there is no juft ground to queftion \ the fcope, ftile and expretiaons being fo like unto, and co-incident with what went before : And what is fpoken in the firft perfon, verfe 8. can be applied to none other, neither would it become any to fpeak thus but himfelf, his love is inlarged and loofed (as it were) in its expreifions } and this love of his is indeed a depth, that is not eafily reached. In this commendation he doth, i/r, Enumerate ten particulars (as flie liad done when fhe commended him, chap. 5.) Then, idly. He fhews his ac-quiefcing in her, as being ravifhed with her beauty, verfe 6, &c. We had oc-cafion to fay fomething in the general of fuch commendations, chap. 4. i. which is now to be remembred, but not repeated ; we take this to be underftood after the fame manner as that was : And altho' the vifible Church be in fome refpeft Chrift's Bride, and therefore we will not condemn the application of fome of the parts of this commendation to her, as fo confidered -, yet, fmce the fcope is mainly to comfort true believers as differenced from others, and that it is fhe to whom he lpeaks, who had ravifhed him with her eyes in the former chapter (which can agree properly to the true believer only) and con-fidering alfo, that fome parts of the commendation do refpett inherent grace in his people (and indeed it is this which is the great ground of the Bride's commendation) we therefore inclint ftill to take thefe commendations, as hoi*

ding

ding forth the continuance of the expreffions of Chrift's love to thefe, who are his own by faving faith } and fo much the rather, as the words, being taken fb, are of fpecial and particular ufe for believers.

There are four differences, in this commendation, from that mentioned,' chap. 4. and that which was fpoken to, on chap. 6. 6 y 7. which, by anfwering four queflions, we fhall clear,

Quefi. 1. Wherefore is this fubjoined now, after fo large a commendation in the words immediately preceeding ? Avf. The former commendation fhews Chrift's love to his Bride (to fay fo) immediately after their marriage, or on the back of fome agreement, after an out-callj but this is added, to fhew what is Chrift's ordinary way of carriage to his people, and what are his ufual thoughts (to fay fo) of them : He is not kind only at fits (as men fometimes ufe to be, and do not continue) or, when he was furprized, as it were, with a fudden gale of affection, chap. 6. 12. no, he is confiantly kmd \ and therefore thefe expreflions are now renewed, to fhew that fuch are his ordinary kind ways of dealing towards them, even when tnere is no connexion betwixt his dealing and their prefent condition, nor any thing in them that can be looked on as the immediate rife thereof: Our bleiTed Lord is a moll fair, loving and friendly fpeaker unto, and converfer with his Bride.

Quefi. 2. Why is this commendation inlarged beyond the former, having moe particulars in it? Anf. Thereby the Lord fhews, 1. The fovereignty of his love, in making the intimations thereof, lefs or more as he pleafeth. 2. The lafl commendation is moll full, in exprefling the riches of his love, to fhew that Chrift never fpeaks fo kindly to one of his own, but there is more behind in his heart than hath yet vented it felf •, and that there is more,which they may expecl: from him, than they have yet met with, however that may be very much. 3. It is to make it the frefher unto them, when by this it is evidenced to be a new intimation of his kindnefs, altho' it proceed on the fame grounds, on which former intimations did: And this may be a reafon alio of the third difference, and queftion following, which is,

3. Why are the fame parts named, as eyes, hair, ^&c. and yet the commendation is different from what it was, for the moll part? Anf. 1. This is to fhew the beauty of grace, which is fuch, that one commendation cannot reach it. 2. The account that he in his love hath of her, which is fo great, that one expreifion doth not fully anfwer it. 3. The various and abundant ways that love hath to fpeak comfortably to a believer } there is flrange eloquence and rhetorick in the love of Chrill, when he thinks good to vent it.

Quefi. 4. Why is the way, he followed before, changed ? He began formerly at the head, now at the feet. Anf. This is alfo a piece of his fove-reignty, and fhews how he delights to vary the expreAxons of his love to his

O o peo-

people * 7 and that it may be feen, that, whatever way we will follow in looking upon grace in a believer, it is ftill beautiful in itfelf,and acceptable to him.

Verfc 1. How beautiful are thy feet with fhoes, 0 prince s daughter 1 the joints of thy thighs are like jewels , the work, of the hands of a cunning workman.

The firft verfe contains two pieces of the Bride's commendation: The firft part that is commended is the feet y How beautiful are thy feet t &c. In this confider the title fhe gets. 2. The part commended. 3. The commendation it felf. 4. The manner of exprefling of it. Firft, The title is, 0 prince's daughter.! This was not given her before •, it is now prefixed to this commendation in general, to ufher-in all that follows, and to make it the more gaining on her affe,gbion. The word in the fir ft language is, Nadib, which Signifies a bounteous prince, or, one of a princely difpofition, Ifa. 32. 5. it is given to the vifible Church,* PfaL 45. 13. The Kings daughter is all glorious within. For more full taking up of the meaning, cenfider, that it doth here include thefe three, (1.) A noblenefs and greatnefs in refpect of birth, that the Bride is honourably defcended : From which we may learn, that believers (whatever they be in refpefl: of the flefh) are of a royal defcent and kindred, a royal priefihood^ 1 Pet. 2. 9. fons and daughters to the Lord God Almighty , 2 Cor. 6. 18. (2.) It refpefts her qualifications, as being princely in her carriage, fuitable to fuch a birth, Ecclef io. 17. Hence obferve, the believer mould be of a princely difpofition and carriage *, and when he is right, he will be fb } for, he is indued with princely qualifications, with noble and excellent principles, beyond the moil generous, noble, gallant and (lately difpofi-tions of men in the world : A believer, when right, or in good cafe, is a princely perfbn indeed. (3.) It refpefts her provifion and expectation •, that (he is provided for, waited upon, and to be dealt with, and even dalted, not as children of mean perfons, but of princes, to whom it is her Father's good pleafure to give a kingdom-, and fuch a one as is undefiled^ and fadeth not away^ Luke 12. 32. 1 Pet. 1. 4. Hence obferve, That the believer is royally dealt with by Jefus Chrift, and hath a reyal princely allowance beftowed on him \ the charter of adoption takes-in very much,even to inherit with him all things: Ko leis than this may be expected, and is the claim of a daughter to the King of kings, Rev. 21.7.

Secondly , The part commended is, the feet \ by which a believer's walk and converfation, as grace fhines in it, is underflood, as we may fee frequently, PfaL 119. v. 59, 101, 105. So likewife, fhedding of blood,, or other defiling finsj fuch as leave foul prints upon a man's converfation behind them, are called:

led the iniquities of the heels, Pfal. 4$). 5. by which the nakednefs and offen-fivenefs of one's converfation is Jet forth : And on the contrary, the Bride's feet, thus commended, fet out her good converfation.

Thirdly, Her feet are commended from this, that they are not bare, but, beautiful with jhoes. To be bare-footed, imports three things in fcripture, ift, A fliameful condition, If a, 20. 4. idly, A prefent fad affliction, the fenfe whereof makes men carelefs of what is adorning -, fo David, 2 Sam. 15. 30. under heavy affliction, walks bare-footed. $dly, An unfitnefs to travel 9 therefore, when the people were to be in readinefs for their journey, Exod* 12. 11. their feet were to be ihod. So then, to have on fhoes, doth on the contrary import three things, 1. The honourable eltate and dignity to which believers are advanced \ and more efpecially, it holds out a fmgular beautifoi-nefs in their walk, whereby their lhame is covered. 2. A thriving in their fpiritual condition. 3. Axeadinefs and promptnefs of obedience to what they are called anto: All which are beautiful in themfelves, and adorning to the believer. We take it, in a word, to hold out a converfation fuch as becomes thegofpel, Philip. 1.27. which is, to have the feet flwd with the preparation of the gofpel of peace, Eph. 6. 15. becaufe that as, by lhoes, men are enabled to walk without hurt in rough ground, and are in the company of others not afhamed of their nakednefs } fo a gofpel-converfation quiets the mind, keeping it in peace againft difficulties, and doth exceedingly ftrengthen the confidence of believers in their converting with others, and becomes exceeding lovely, that they care not (as it were) who fee them ; as, Ez.eh. 16. 10. / food thee, &c. Whereas a difbrderly converfation is fliameful, even like one that is bare-footed.

Fourthly, The manwer of the expreffion is, to aggrege the lovelinefs of a well ordered walk, How beautiful are thy feet with floes ! It cannot be told hovr beautiful a tender and well ordered converfation is : } It is exceeding lovely, and acceptable to me (faith he) 10 fee thy holy walk.

Obf 1. Our Lord Jefus takes notice of every ftep of a believer's carriage, andean tell whether their feet be jhod or bare, whether their converfation be fuch as adorneth or fhameth the Gofpel. 2, The believer hath, or at leaft ought to have, and, if he be like himfelf, will have a well ordered walk, and will be in his carriage flately and princely. 3. A converfation, that is well ordered, is a beautiful and pleafant thing : Grace, exercifed in a Chriftian's practice, is more commendable to Chrift, than either greatnefs, riches, wif-dom, or what the world efteems moft of , none of thefe hath fuch a commendation from Chrift, as the believer, who, it may be, is not much in tho world's efteem : Practical holinefs is a main part of fpiritual beauty, and is valuable above fpeculative knowledge and many gifts. 4, Believers fliould be » O o 2 walking

walking creatures, therefore hath the new nature feet -^ that is, they fhould be much in the practice of holy duties, according to the commands he hath given in his word : and in their way they fhould be making progrefs towards perfection 7 for, that is their mark,P/?*7. 3. 13. Sitting ftill,or negligence,much more going backward, is unlike a believer. 5. The conversation of all others, tho' never fo fairded with much civility, and great profelfion, and many parts, is yet naked and abominable before God, and fubjecl: to bruilings, ftumblings, and fiich inconveniences as feet that are bare are liable to. 6. A well ordered walk isfure and fafe : He that walks uprightly walks purely , Prov. 10. 9, And, faith the Pfalmift, Great peace have they who love thy Uw r and nothing fall 0fetid them, Pfal. 119. 165. Their feet are fhod againfl an evil time, and there is nothing fafer when offences abound than that.

The fecond part of the commendation is to the fame Icope, Toe joints of thy thighs, &c. It is the coupling and turnings of them, as the word bears ^ they are alfo ufeful in motion, and help the feet to ftir : the fame thing is intended as in chap* 5. 15. by his thighs or legs :, only it feems to look to the principles of their walk, as the feet do refpecl: their way more immediately. Thefe are compared to jewels, which are precious and comely, ferving much for a-doming *, and it is not to ordinary jewels, to which they are compared, but fuch as are the work of the hands of a cunning, skilful artificer,, or workman , that is, fuch as are fet orderly and dexteroufly, by skill and art •, the wor-k,not of a novice, but of one that is expert: by which, not only the matter of their practice is holden forth to be folid, but alfo, in refpecl: of the principles from which their way and duties have their fpring and rife, and the. manner of their performing them, they are rightly gone about, with an holy kind of art and dexterity : Which faith, 1. That there are many things neceffarily concurring in a well ordered converfation \ there muft be skill to do rightly, what is in it felf right, to make it commendable: it is needful that holy duties,.and what is on the matter called for, be done in the right manner, and according to art, and not p.it by thus, and fo. 2. Believers are Angularly expert, in doing of the fame duties of religion which other men do, they do .them in another manner.. 3. The feveral pieces of a holy walk are in a manner but fpilt, when not rightly ordered, and every one put in their own place, like jewels undexteroufly fet by one that is unskilful, 4. There is an holy art required to thefe that would walk commendably y and men naturally are unskilful in &cb practices, until they be taught them. $.. Being right.in the manner, is no lefs neceffary to make a man's. way commendable, than to be right in the matter-, as much of the commendation lies in this, as in the other : When thefe two go* together in a believer's converfation, it is excellent and beautiful 5 there is no jewel, moft finely fet, comparable to a well ordered walk,

6. Believers

6. Believers, thatufeto walk in the way of godlinefs, may attain (0 this fpiri-tual dexterity and skilfulnefs in a great meal 11 re *, and there is no other way of attaining of it, but by accuftoming our felves to it: when her feet are once ihod, this commendation follows, that the joints of her thighs are like-jewels,

Verfe 2. Thy naVel is like a round goblet, which wantetb not liquor ; thy belly is like an heap of wheat. Jet about with lilies.

In the fecond verfe, the fcord proceeds, from the thighs, to the navel and W-ly : Which parts were not touched in her commendation, chap. 4. Thefe parts in mens bodies have not much beauty in them -, and therefore, it feems, that by them the Lord points rather at what is inward and ufeful, in the fpiritual complexion and conftitution. of believers, than what is outward and vifible in their wa'k, that ferving no lefs to their commendation than this.

The navel hath much influence on the inteftines •, and when it is found, ftr furthers much the health of the wnole body •, fo, Prov. 3.8, it is laid, the fear of the Lord Jhail be health to thy navel ', and marrow to th\ bones', that is, it will be exceeding ufeful and profitable for thy well-being, as it is ufeful for the body to have that part in good cafe : And, on the contrary,, a wretched miferable condition (fuch as is our condition by nature) is defcribed by this, Thy navel was nat cut , &c. Ez~ek. 16.. &* It is known alfb, that,, in.nature* the navel hath much influence on the child in the womb, which may be efpecial-ly taken notice of here, as appears by the following commendation, namely, that it is like a round goblet, that is, well formed and proportioned (oppofiteto a navel net- cut , Ezek. 16. 4. J which wanteth not liquor, that is, furnifhed with moifture for the health, of the body, or entertainment and nowriihmentof the child in the womb.. 0

Before we further clear the words, or obferve any thing from them, we fhall join to this the fourth part here commended, and that is, the belly : The-word differ?, in the original, from that which is tranflated belly, being fpoken ofhim, chap. 5. 14. and it is taken for the inward parts, Jer* 15. 35. Pfw*. 18. 8. It hath a fpecial influence on the health of the body, and on the bringing forth of children : It is here compared to an heap of wheat ; to an heap, to> ihew her bignefs,as being withchild,and ftill fruitful, and that in abundance : To an heap of the grain of wheat, to fhew, it was not big with wind, but with good grain, even thebeft, whereby fhe feeds him, her felf,. and others. And fo, as in the former fimilitude, fhe is reprefented to be fnrnifl-ed with liquor,. fo here fne is fet forth to be furnifhed with bread, whereby her fpintival live--linefs and healthfulnefs may be underftood.. Again, this heap of wheat is laid t.Q he jet abm with lilies,, not only thereby to exprefs its beaurifulnefs", with.

its ufefiilnefs, but alio the fruitfulnefs thereof, in having particular graces, as lilies, growing about it, which aremoiftned and nourifhed by thefe two parts, the navel and the belly. Now we conceive, that moft likely (though it be hard to be peremptory) the graces of the Spirit may be underdood here, which being infufed in their habits, and drawn forth in their a&ings by the influences of the Spirit, are compared to waters and liquor, and are faid to be in the belly of the believer, John 7. 38. (He that believes on me y out of his belly flail flow rivers of waters) becaufe they have fuch influence on the new man, and (to ipeak fo) are the health of the navel thereof. Infum, the fenfe of the words comes to this, O prince's daughter, thou haft a lively fpiritual confHtution, by the inward flowings of the Spirit, whereby thy navel is formed and beautified (which was by nature otherwife) and therefore thou art not barren, but fruitful, and that of the moft precious fruits. Hence, obferve, 1. That believers inward conftitution and frame is no lefs beautiful than their outward conversion and walk : This King's daughter is all glorious within, Pfal. 45. 13. 2. Soundnefs within, or heart-foundnefs, is no lefs needful than outward fruits, for compleating a believer's commendation ^ to have the navel well formed, is as neceffary and requiftte, as to have the feet beautiful with floes . 3. Inward livelinefs, or a well furnifhed infide, hath moft influence on a believer's liveli-nefs in all external duties. This keeps all frefh, being like precious liquor which makes Chrift's Spoufe fruitful and big, and that not with wind, but wheat.

Verfe i> Tly two hreafts are like two young roes that are twins.

The two breafts (which is the firft part here commended^ are ipoken to in this third verfe. They were fpoken of, chap. 4. 5. with the fame commendation ; and we conceive the fame thing, hinted there, is aimed at here, namely, to fliew, that as fhe was healthful in her felf, and profperous (like that which is faid, Job 21. 24. His breafts are full of milk) fo was fhe both fitted to communicate, and loving in communicating the graces that was in her, as nur-fes, their milk to their children : Which clears, that the fcope in fhort is to ihew, that the believer is not only a beautiful bride, but a fruitful mother for bringing forth, verfe 2. and nourifhing and bringing up, verfe 3. which was (efpecially in thefe times) a great commendation of a wife, and a thing that engaged husband's to them, Pftil. 128. 3. Gen. 29. 34. as on the contrary, barrennels was a reproach to themfelves, and a burden to their husbands : Now, Chrift'-s Bride hath breafts, and is furnifhed as becomes a mother and a wife, contrary to that of the little fifter, chap. 8. 8. whofe defolate condition is fet out by this, that fle had no breafts } and this is repeated particularly, to fliew the Lord's particular taking notice thereof, and his refpeel: thereunto.

Verfe 4*

•:

Verfe 4. of the Song o/Solomon. 287

Verfe 4. Thy nec^ is <ts a tower of hwry • thine eyes like thefifr-pools in Hefhbon, by the gate of Beth-rabbim : Thy noje is 06 the tower of Lebanon, which looketh toward Damafcus.

In the fourth verfe, three more of the Bride's parts (which make the fixth, feventh and eighth) are commended. The iixth is the neck ; It was fpoken of j chap. 4. 4. neither doth the commendation differ much. There, it was laid to be like the tower of David ^ here it is as a tower of ivory^ that is, both comely and precious, being made of the Elephant's teeth, a tower whereof, mull be very precious } and by this, we conceive, the great defenfive efficacy of faith is fet forth, which is Hill a tower, yet comparable to many, it is fo excellent and fure : they dwell fafely who are believers, becaufe they dwell in God, and in his Son, Jefus Chrift. And ib we may here obferve, 1. Faith is a precious defence *, for, Chrift is a precious hiding-place, and faith mult be precious, becaufe Chrift is precious: Hence, it is not only precious as ivory, but much more precious than gold , i Pet. 1.7. 2.Faith is a fure defence, and is the believer's tower, whereto he betakes himfelf, when he hath to do. 3. It is lovely and pleafant to Chrift, when believers by faith betake themfelves to him *, he will never quarrel with them for it, feeing he fo commends it. 4. There is no fafe tower to any of the world, but what the believer hath \ for, he, and he only, hath a tower of ivory to make ufe of: Chrift is the only rock and fure foundation, and it is only believers that build their houfe upon him.'

The feventh part, inftanced, is her eyes y which were feveral times mentioned before •, they point at her fpiritual difcerning and underftanding of fpiritual things, and the believing-uptaking of them ; in which refpett, all natural men are blind, becaufe of their ignorance and unbelief 7 fhe only hath eyes. They are compared to fifi-pools in He{hbon y at the gate of Beth-rabbim : This city Hefhbon is mentioned, Nnmb. 21. 25,25. It was a royal city, where Sihon king of the Amorites dwelt *, and it is like, there hath been fome place there called Beth-rabbim, for the great refbrt that was made thereunto : And the fiih-pools that were there, it feems, were excellent and clear, and fit to give a fhadow to thefe who looked into them. Now it w r ould feem, that believers eyes are compared to thefe pools, becaufe of the clear, diftm£r and befeving knowledge they have of themfelves, of Chrift, and of other fpiritual objects. And from this we may obferve, 1. Tbatfolid and diftincl: knowledge in fpiritual things, is very commendable. 2. That a believer hath another kind of infight in fpiritual things* than the moft underflanding natural man :: he hath eyes in refpeft of him v the natural man ( who hath no experimetaL nor believing knowledge of fpiritual things ) is but blind.. 3, He is iharpeft

fighted that difcerns himfelf, and can rightly take up his own condition •, the wifdcm of the prudent is to underftand his way : So believers eyes, or knowledge* is compared to a fifh-pond, that gives reprefentations of a man's face to him. The eighth particular is,the nofe (it was not mentioned in her commendation, c/j^.4.) It is not to be taken here for the whole countenance, but for a part thereof-, therefore it is diftinguifhed from the eyes, and is defcribed as being eminent (like a tower J) beyond the reft of the face \ and fb it is to be applied to the nofe properly, which arifeth with a height on the face, like a tower, and is the feat of fmelling, to difcover what is hurtful, or favoury •, tilfo anger or zeal appear in it, therefore is it in the Hebrew language, in the Old Teftment, fometimes put for thefe, becaufe it ihews a real indignation, when a man's anger fmokes forth at his nofe, Pfal. 18. 8. It is faid, 1. to be like the tower of Lebanon : There is no particular mention of fuch a tower,but, that Solomon built there a ftately houfe, iChron.fy 3. tailed the houfe of the forreft of Lebanon^ wherein, iChron. 9. 15, 16. he put many targets and fiields •, and Lebanon being on the north ofjudah, near to Syria (where enemies foon brake out againft Solomon) it is not unlike, but either this houfe was made ufe of as a frontier-tower, or that fome other was there builded,for preventing of hurt from that handj to which this alludes. Next, this tower is faid to look toward Damafcus: Damafcus was the head city of Syria ^ fb* J fa. 7. 8. it is faid, the head of Syria is Damafcus : thefe that dwelt in it,were at that time amongft the moft malicious enemies that Ifrael had*, they were fb In David's time, 2 Sam. 8. 5. he flew two and twenty thoufand of them \ they were fo in Solomon's time, 1 Kings 11. 24. Rez.on (whom God raifed up to be an enemy to him) did reign in Damafcus •, and generally they continued to do fo. They lay on the north ofjudah (therefore it is called evil from the north, which came from Syria) and Lebanon was on the north border of Ifrael, next to it: and it is like, that,fbr this caufe, either Solomon did change that place into a tower, or built fome other of new, to be a watch efpecial-ly againft that enemy, which was his chief enemy, to prevent the hurt that might come from that hand *, therefore, it is faid to look toward (or to the face of ) Damafcus ,as having a fpecial refpe£r to that enemy. Now, we conceive, that by this, the Bride's watchfulnefs and zeal, in profecuting and maintaining her fpiritual war againft her enemies, is underftood \ as alfo, her fagacity, in fmelling and difcovering the ftirrings and motions of her fpiritual enemies, as the nofe doth eafily fmell and difcover what is pleafant or hurtful to fenfe. Chrift's Bride hath many enemies, and fome more terrible than others-, therefore,me hath her watches,and (as it were)fentinels at the poft, to obferve their motions, efpecially ihe hath an eye upon her moft inveterate and malicious enemy, the enemy neareft her doors, that is naturally moft

pre-<

predominant, and her great care is to be kept from her iniquity, Pfal. 18. 21. This, we conceive, agrees both with the fcope,$and alfo with the defcription and companion here made ufe of.

Obf. 1. The moft beautiful Bride of our Lord Jefus hath enemies, and fuch enemies as are ftrongly feated and fortified ( as the Syrians at Damafcns were,) to watch againft. 2. There are fome particular quarters, or enemies, from which, and by which,believers often fuffer moft} and although they have enemies on all hands, yet is there ordinarily fome one particular enemy, more terrible, malicious and predominant than others, from which they are moft in danger. 3. Believers fhould ever be on their watch againft thofe enemies, and mult neither make peace with them, nor be negligent to provide againft them. 4. Although the believer mould not be fecure or carelefs, in reference to any ill, but every evil is to be carefully watched againft-, yet,where one ill doth moreu^ften affault him than others, and is more ftrong, by the concurrence of testations from without, or from his own inclination within, there the believer hath need of a fpecial watch 5.This watchfulnef?,impartially extended, and conftantly maintained, is a main piece of fpiritual beauty, and hath much influence on the adorning of a believer, and is a good evidence of a perfon that is commendable before Jefus Chrift.

Vcrfc 5. Thine head upon thee is like Carmel, and the hair of thine head like purple : the Kjng is held in the galleries.

The firft ofverfe 5. contains the ninth and tenth particulars, that are commended in the Bride : The ninth is her head •, It looks here to be taken for the uppermoft part of the head (from which fenfe and motion do flow) as being diftintt from eyes and nofe •, therefore it is faid, Thy head upon thee, to wit, upon and above thofe parts before mentioned: Next,it is faid to be like Carmel 9 which may be underftood, 1. As it relates to a fruitful place, mentioned with Sharon^ Ifa. 35. 2. The excellency of Carmel and Sharon. 2. It may be tranflated fcarkt or crimfon, as the fame word is, 2 Chron. 3. 14. thus it is a rich colour, wherewith princes and great men ufed to be decored : and the hair being in the next words compared to purple, it is not unlike, that it is taken for a colour here alfo.

By head, we muft underftand either Chrift hiftifelf, who ftands in that relation to the believer, and in refpett of dignity is called a head to all men^ 1 Cor. 11. 3. Or, 2. (which is not inconfiftent with the former ) fome grace in the believer, atting on Chrift, and quickning the new life *, and feeing the fcope is to commend the believer from inherent grace, and the new nature being compared to an inner-man, which isdefcribed from its feveral parts, and

P p ."fo

fo rauft have an head, we think that it is fome particular grace that is here efpecially aimed at. By head then, we conceive, the grace of hope may be underftood, it being the grace whereby the foul fticks to Chrift, ex-petting the enjoyment of him ^ for, not only is hope a grace necef-fary and commendable ( and fo it cannot be unfuitable to the fcope, to take it in upon one branch or other; but it may be called the head, (1.) Becaufe it is above, having Chrift himielf for its object : and though the word may be faid to be the objed of hope, yet it is not fo much the word, as Chrift held forth in the word *, and therefore, hope is faid to be within the v*il) Heb. 6~. iq # for, properly we hope for him, becaufe of his word \ and fo he is our hope, i Tim. 1.1. (2.) Hope is agrace,which hath its rife from faith, and is fupported by it, as the head is by the neck : though hope be fome way above faith, yet doth faith fuftain it, and give it a being ; the believer hopes,becaufe he believes. (3.) It hath much influence on all fpiritual duties, and efpecially on our confolation, and is ufeful in the fpiritual war, as being au effential piece of the believer's fpiritual armour, and is therefore called the helmet or head-piece of falvaticn, 1 Theff. 5. 8. and the head-piece may be fome-way called the head y fo, hope, which keepeth (to fay fo) grace's head, may not unfitly be called the head, feeing without it the head will be at leaft without its helmet •, and, taking it fo, for this fpecial piece of the believer's armour, it follows well on watchfulnefs: however, it is certain, that hope bears up the believer under difficulties, Rom. 8. 24. and that it refts on Chrift, who therefore is called our hope \ and fb, co-relatively being con-iidered, as a&ing on him, it may get the name of head, as faith is upon the like account called our righteoufnefs, and thus our Head is Chrift hoped u-pon. And the commendation, that it is like crimfon, will fuit well with this interpretation, the red or crimfon colour having a fpecial reference to ChrifVs death and fufferings, which puts the right colour on our hope, and makes it of this dye, that it is never ajliamed nor {rained, Rom. 5. 3. Obf. 1. The ex-ercifmg of hope is a neceffary piece of a believer's beauty: and,as to have the heart fuftained and comforted in the hope of what is not feen, is both neceffary and profitable 9 fo, when, by the power of hope, a believer's head is helpt up, and kept above in all waters, that he fink not, it is his fingular ornament. 2. Hardly will a believer be in good cafe without this grace of hope *, and when other graces are lively, hope will be fo alio : thefe pieces of armour, and fpiritual decoring, go together. 3. There is no other in the world that hath a well grounded hope but the believer *, it is only the believer, whofe head is tike crimfon : all others, their hope makes afhamed, and their confidence fhall be rooted out , whileas, his will be always frefti and green.

t:

I

/

Verfe 5. of the Song of Solomon. 291

The tenth and laft particular, here commended in the Bride, is her hair : This was fpoken of, chap. 4. i. but here, both the word in the original, and the commendation that is given of it, do differ from that which is there recorded: The word, here tranflated hair, is not dfewhere to be found \ it comes from a root that gives ground to expound it fmalnefs, or tendemefs * therefore, it is taken by fome, to fignify a pin, or fome of the fmall decore-ments of the head : And it is compared to purple, for its precioufnefs, loveli-nefs, and other reafons formerly mentioned in fpeaking of that colour.

We take the fcope here to be, to fhew the universal lovelinefs and precioufnefs of grace in a believer,even in the leaft things } What fiall J fay (faith he) that thy feet, navel, eyes and head, are beautiful ? even thy hair, or the pins that drefs it, are lovely and excellent ', fo glorious, princely and flately a creature is this Bride, that there is not a wrong pin or hair to be found upon her : And thus, all the commendation is well clofed with this. By the hair then, we conceive, is underftood, even the meaneft geftures and circumftances of a believer's walk, which, being ordered by grace, are beautiful, and ferve much to the adorning of the gofpel.

Obferv. 1. That grace makes an obfervable change upon the whole man ; it regulates even the leaft things ', it orders looks, geftures and circumffonces, wherein often men take too much liberty. 2. Grace, vented in the meaneft piece of a chriftian-carriage, is very beautiful; it puts a fpecial beauty and luftre upon the meaneft circumftances of the Chriflian's actions: Or, when a believer fquares all his walk, even in the leaft things, by the right rule, it makes his way exceeding lovely •, whereas, often a little folly, or unwatch-fulnefs in flich, proves like a dead fie, that makes a whole box of ointment to ftinh, Ecclef. 10. 1. 3. Our Lord takes notice of the fmalleft things in a believer, even of the hair, yea, of the fmallefl thereof: there is nothing in his people fo mean, but he takes notice of it -, and there is nothing fo little, but grace fhould be exercifed therein. In a word, all things in a believer fliould be fuitable, eyes, hair, head, &c.

The particulars of the Bride's commendation, of which we have fpoken (if they were underftood) certainly they contain much \ but, as if thefe were little, he proceeds in expreifing this beauty of, or rather his love to, his Bride, in three wonderful expreffions, as proofs of what he hath faid concerning her lovelinefs and beauty, or (if we may improperly fo call them) aggravations thereof, whereby that commendation is raifed and heightned to an exceeding great height. The firft is in the end of the fifth verfe, and it is this, The King is held (or bound) in the galleries : The fenfe in a word is, What favifring lovelinefs is this that is to be found in this Bride, that the King is thereby (as it were) held and bound, and muftfiand to look upon it, he is fo de-

P P 2 lifted

lighted with it f ift, This King is our Lord Jefus, the Prince of the kings of the earth : He is not only here, but elfewhere, often ftiled the King) becaufe-he is eminently fo % and it is much to the believer's confolation that he is fo, f if the faith of it were fixed in them. Our Lord is a moft royal kingly perfon. 2dly, The galleries, here, are the fame that were, chap. 1. 17. called thereof rs ; the word there is our galleries: Galleries are places t where great men ufe to walk •, and here (Chrift and the believer having one houfe, wherein they dwell together) the galleries fignifie the means or ordinances, wherein in a more fpecial way they come to walk together. $dly, To be held (or bound % as the word is) fignifies a holy conftraint that was on him, that he could do no otherwife, becaufe he would do no otherwife, it was fo delight-fbm to him -, as, chap. 3.4. and 4. 9. and 6. 5, 12. where, on the matter, the fame thing is to be found. The word, here ufed, is borrowed from the nature ofaffettion amongft men, that detains them to look on what they love: In fum, this in an abrupt manner comes-in on the clofe of the particulars of the Bride's commendation , as if it were faid. So lovely art thou, that Chrift, at captivate or overcome, cannot withdraw, but is held (as, ; chap. 3. 4.) to look upon thy beauty : Which is the more wonderful, that he is fo royal a Perfon, whom enemies, death and devils could not detain, yet he is fo prevailed over by a believer. And it is obfervable, that there is not one thing oftner mentioned in this Song, than the wonderful expreffions of Chrift's yielding him-felf to be prevailed over by them •, as if his might were to be employed for them, rather than for himfelf; and as if he gloried in this, that he is overcome by them, which is indeed the glory of his grace* Obf. \* There are fome more than ordinary admiffions to nearnefs with Chrift, that believers may meet with •, which are more than ordinary for cleacnefs, fo as they may be faid to have him in the galleries y and alfo for continuance, fo as they may be faid to have him held there. !• Chrift Jefus by the holy violence of his people's graces (fo to fpeak) may be held and captivate to ftay and make his abode with them : it is good then to wreftle with Chrift, that he may be held and prevailed with. 3. Holinefs, in a believer's walk„ hath much influence on the attaining and entertaining of the moft fenfible manifeftationsof Chrift; Thus he is held in the galleries* 4. Our Lord Jefus thinks.no ihame to be out of love prevailed over by his people ; yea, he efteems it his honour, therefore is this fo often recorded for the commendation of his love, and the comfort of believers*

Verfe

/

Verfe 6. of the Song of Solomon. 29}

Verfe 6. How fair, and how pleafant art thou, 0 LoVe, for de~

lights!

This verfe contains the fecond expreffion, whereby the Bride's commendation is heightned, in three things, Firft, By the title he gives her, O Love, for delights ! He calls her, in the abftract, Love it felf: there can be no more laid •, fhe is not only lovely, but Love it felf: for delights is added as the rea-fon of it, becaufe of the various and abounding delights that are to be found in her •, fhe is (to fay fo) a perfon fb excellently beautiful, and hath fo many lovely things in her. The fecond thing is the commendation he joins with this title, and it is in two words, 1. She is fair : This looks to the external lovelinefs of her perfon. 2. She is pleafant: This refpetts the fweetnefsand amiablenefs of her inward difpofition. Thefe two may be feparate in others, but they meet in the believer, as they do in Chrift •, therefore fhe had given him thefe two epithets, (hap. 1. \6. The third thing is the manner of expref-fion, which heightens all tnis : It is exprefTed with an How ? How fair? &c. (as chap. 4. 10.) fhewing an incomparablenefs and an inexpreffiblenefs to be in her beauty ^ whereby, in fum, the love of this bleffed Bridegroom fhews his fatisfattion in his Bride, by multiplying fuch wonderful expreffions, as hold : forth the high efteem that he hath of her. Obf. 1. There is nothing fo love* ly, in all the world, as grace in a believer vthe mofl delightfom pleafant thing in the world is nothing to this. 2. The love that Chrift hath to his people is inexprefTible : Altho'he ufeth many fignificant ways to exprefs it, yet muft it clofe with an indefinite expreffion and queftion, to which an anfwer cannot be made, How fair? It cannot be told how fair, and men cannot take it up otherwise than by wondring at it. 3. This lovelinefs of the Bride, and the King's being kept in the galleries, or the fenfe of the enjoyment of his prefence, go together •, and therefore-it is fubjoined here, as the caufe of the former, like one that is ravifbed with the admiration of fbme excellent fight,, he flays and beholds it, and O (faith he) how pleafant is it! The believer is the uptaking objeft of the love of Chrift, wherein he: delights. 4. There is no lovely nor delightforn thing in all the world, that Chrift cares for, or efteems of, as he doth of the believer j grace makes a perfon ChrifTs Love for delights: Riches, honour, favour, parts, will be of no value without this \ whereas one without thefe may with this have Chrift's affection ingaged to them*

Verfe 7. This thy ftatureis lik? to. a palm-tree y and thy breafts fa?

cluflers of grapes.. Verfe 8* If aid, 1 will go up to the palm-tree, I will tal^e hold of

the

■ ■ . . 1 .... s

the boughs thereof: naw al/o thy breafts fhall be as clufters of

the vine, and the fmell of thy nofe like apples.

Verfe 9. And the roof of thy mouth like the be ft wine, for my

Beloved, that goeth down fweetly, cauflng the lips of thofe that

are a flee p, to fpeak. The former two expreilions, v. —5, 6. have fallen from him (to (peak fo) in a raviflied, abrupt manner, by way of exclamation. The third way, how he amplifies the commendation of the Bride, follows, ver. 7, 8, 9. (as fob-joined to the preceeding particular defcription) And this amplification is ex-preiled thefe three ways, 1/, By commending her ftature, as the refultof all her parts (formerly defcribed) put together, with a repetition of one of thefe parts mainly taken notice of, verfe 7. idly, By fhewing his refolution to haunt her company, by which his refpetl: to her appears, verfe 8. $dly, By promifmg gracious effects to follow on his performing the former promife, of his keeping company with her, ver. 8, 9.

The 7th verfe then fpeaks to two things, her ftature and her breafts. Her ftature refpe&s all the bygone parts being now put together, for fo they re-prefent the whole ftature : And by ftature is underftood the proportionable-nefs and comelinefs that is in the whole, being confidered as jointly united in one body, as well as feverally (as was faidof him, chap. 5. 16.) and the relative, this, clears it •, this, that is, this which is made up of all the feveral parts I have been enumerating, they being put together, make thy ftature :, and thy ftature, thus made up of thefe members and parts, is like the palm-tree : And fo, from this fimilitude, her ftature is commended. The palm-tree is recorded in fcripture to have divers commendable properties, i/r, It is ftraight*, therefore it is faid of the idols, that they are upright like the palm-tree, Jer. 5. 10. Straightnefs is comely in a ftature * 9 He was like to a cedar, chap. 5. 15. flie is like to a palm-tree here, idly, A palm-tree hath good fruits, the daits are the fruit thereof. $dly, It is a tree of long continuance, and keeps long green -, hence, Pfal. 92. 12, 14. it is faid of the righteous, Tliey jhall flour ijlj like the palm-tree ; therefore, Joel 1. 12. it is an evidence of great drought, when the palm-tree withereth. ^thly, They were looked on as moft fit to be ufed in times when men were about to exprefs their joy in the moft folemn manner*, and,fo when Chrift is coming triumphantly tojerufalem, Joh. 12. they ait down branches of palm-trees, to carry before him -, and, Rev.-]. 4. thefe v'&ors have palms in their hands; and, in Lev it. 23. 4c. we find branches of thefe trees commanded to be made ufe of in the joyful feaft of tabernacles *, fcyLthefevtojy pz!m~trce .^that were found by the Jfraelites at JElhn, are mentioned,

oned, Numb. 33.9. asrefrefhful *, fo is the city ofpalm-trees alfo mentioned as a moft pleafant place, Dcut. 34. 3. All thefe may be applied to believers, who, both by the change that is wrought upon them by the grace of Chrifb and alio, as they are in him by faith, are fuch. They are firaight, not crooked, but beautiful and rflourifhing, and to him refrefliful, as the next verfe fhews, being the living figns and monuments of his victory over death and the devil. Obf. 1. There ought not only to be in a believer, a thriving of graces diftin&ly, but a right joining, ordering and comparing of them together, that they may keep a proportionablenefs, and make up complexly a lovely ftature: that is, not only mould all graces be kept in exercife together, but as members of one new man, each ought to be fubfervient to another, for making up of a fweet harmony in the refult •, love mould not wrong zeal, nor zeal prudence j but every grace, as being a diftintt member of the new man, mould be fettled in its own place, to make the ftature lovely. 2. When this proportion is kept, and every grace hath its own place, it is exceeding lovely, like a beautiful ftature •, whereas grace, when a&ing unorderly ( if then it may be called grace) is like an eye, beautiful in it felf :, but, not being in the right place of the face, doth make the ftature unlovely and difproportionable. It is not the leaft part of fpiritual beauty, when not only one hath all graces,, but hath every one of them a£Hng according to their feveral natures, even when they are acting jointly together. 3. This furthers much believers fruitfulnefs and continues them frefli and green, when the whole ftature of grace isright^ and kept in a due proportionablenefs.

The particular that is again repeated, is her breafis, which are compared to a clufter of graces, or mne y zs it is in the eighth verfe. We conceive, by breafis here, is fignified her love and affe&ion, whereby he is entertained : So* cW 1. 13. Hejhall ly all night between my breafis •, and fo it agreeth well with that expreilion, Prov. 5/lp. Let her breafis fatisfy thee at all times, and be thou always ravifi?d with her love : This is confirmed from the fimilitude unto which it is compared, and that is, grapes, or wine •, fhewing, that her love is refreshful, and cordial (to fpeak fo) to him : Thy breafis (faith he) that is, to ly between thy breafts, and to be kindly entertained by thee, is more than wine to me: And this is the fame thing which was faid, chap. 4. 10, How tnuch better if thy love^ than wine ? And the fimilitude being the fame, we think the thing is the fame that is thereby fet forth and commended*, and it is Angularly

1 taken notice of by Chrift through all the Song, and marked in chap. 4. and here, as that which makes all her ftature fo lovely in it felf: Love makes every grace aft (therefore is it the fulfilling of the law) and makes grace in its actings beautiful and lovely to him. Thefe words, then, may either expiefs, 1. The lovelinefs of her love; Or, 2..The delight which he took in it, as efieeming;

I highly

t?6 An Expofition' Chap. 7.

highly of it ; fhe was fo very lovely, that nothing refreihed him fo much as her breafls : Which ^xpreffion (as all the reft) holds out intenfe fpiritual love, under the expreflions that are ufual amongfl men. And it fays, ift. That the beauty of grace is a ravifhing beauty \ or, ChrifVs love delights in the love of hispeople: A room in their hearts is much prized by him. 2^/y,Chrift hath a complacency and acquiefcenfe in his people, which he hath in none o-ther \ and where more grace is, there his complacency (though one in it felf) doth the more manifeft it fel£ 3 dly, When a believer is right and in good cafe, then his love to Chrifl; is warm: And particularly, aright frame is by nothing fooner evidenced, than by the affections ; and it is ordinarly ill or well with us, as our love to Chrifl is vigorous or cold.

The fecond way, how our 1 ord expreffeth his love to his Bride, is in the beginning ofverfe 8. and it is by exprefftng of his refolution to accompany with her, beyond any in the world. She was compared to a palm-tree kithe former verfe, Now (faith he) I will go up to the palm-tree (that is, to the palm-tree before mentioned) it is on the matter the fame with that prorrjife, chap* 4« 6.7 will get me to the mountain ofmyrrhe, &c. Confider here, Br ft, The thing promifed ox propoled, and that is, bis going up to the palm-tree, and taking hold of the boughs thereof: That the fcope is to hold forth his pufpofe of manifeft-ing himfelf to her, is clear, i. By the dependence of this on the former : he had faid., Thou art a palm-tree •, and now (faith he) / will go up to the palm-tree , which fpeaks his prizing that tree above all others, z. The effefts alfo of his going up, in the following words, do clear it: It is fiich a going up as hath refrefliful and comfortable influence upon her. The importance of the fimili-tude is, as men love the trees they converfe much about (and, it is like, palm-trees were much ufed for that end) or, as climbing up upon trees, and taking hold of their boughs, do fhew the delight and pleafure men have in fuch or fiich a tree, and how refrefhing it is to them to be near it ; So, having compared Jher to a palm-tree, he expreffeth his delight in her, and his purpofe of ma-nifefling himfelf to her, under the fame fimijitude, as is ordinary in theftrain pf this Song. Secondly, Confider, that this refolution is laid down, as no paf-iing thought, but is a deliberate and determined refolution, I faid Iwillgo 9 &c. J will tale hold, &.c. Which doth fhew, (i.)Chrift's inward thoughts and con-jdufionswith himfelf, this is his heart-language. (2.) The expreflion of thefe; and fo the words come to be a promife, which the believer may make ufe ofj as of a thing which Chrifl hath faid. (3.) It fhews a deliberatenefs in both, that they were not fudden, but the advifed refult of aformer deliberation, and .that of old, J faid it: In a word (faith he) my Bride is my choice in all the world, the tree that I have refolved, for my delight, to climb up upon, befide all others. Obf. 1 fa The fcope and refult of all Chxift's commendations of his Bride, is,

that

/

Verfe 8. of the Song of Solomon. 29-

that fhe may be brought to look for, and expett to be made happy with h:^ own company, and to be unfpeakably made up in the enjoyment of his pre-fence. 2dly, It is not every one that hath the promife of ChrifTs company and fellowfhip, or that may expect it j it is the believer only who may look for it, he hath CbrifFs word for it, and none but he. 3^/y, Chrift's moft paf-iionate expreffions of love are not from any fiwprize of affection in him, but are deliberately refolved, and that of old, fo that now they cannot be altered \ his delight was in the habitable parts of the earth, and his refolntion was laid down to go up to the palm-tree, before it was. tfhly, Chrift's thoughts to his people (if known) would be found to be precious, thoughts of peace, and not of evil *, many a good purpofe hath been in his heart of old, and there is no greater evidence of love, neither can be, than to intimate and accompli fh thefe, as he doth here : I laid down this resolution (faith he) long ere now, and J wik follow it out. $thly 9 A holy tender walk in believers (which is indeed to have the ftature lovely as the palm-tree) will obtain the manifeftation of Chrift's heart to them ■, and there is no greater evidence of Chrift's refpeft, than that, John 14. 21, 23.

The third way, how he expreiTeth his love, is by the effe&s, which he pro-mifeth fhall follow on his prefence with her, as his prefence is fubjoined to her lovely ftature (which connexion is obfervable) The effects, that follow, are three: the flrft two are in the fecond part of the eighth verfe, and the firft ot them in thefe words, Now alfo thy breafts fhall be as the clufters of the vine, this is the firft fruit of his going up to the palm-tree, which (as alio the reft of them) may be taken as comprehenfive of thefe two, \ft y Of fbme gracious «P-feci: that fhall be wrought in the Bride, andfo thefe words bring him in fpeak-Jng to this purpofe, When I come to thee, then by my prefence thy graces jhall flow, and thou fhall be in a capacity to edify others, and to fatisfy me, as if thy breafts were clufters of the vine, to fiirnifh what might be refrefhful: Thus he comforts her, from what fhould be wrought in her, by his prefence with her. And the fcope and connexion fliews, that this cannot be excluded, it being a native confequence of his prefence, and comfortable in it felf to her. idly y They are to be looked upon as comprehenfive of his gracious acceptation of her and her'fruits, as being well fatisfied with her \ and thus the meaning of thefe words, thy breafts jhall be as clufters of the vine, is this, When I fhall come to thee, thy love and company, thy bofbm (to fay fo) fhall be to me more refrefhful than clufters of the vine} I will feed upon it, and delight in it, as, chap. 4. 10. This compleats her confolation, and the evidence of his love, that he undertakes it fhall be well with her inward condition, and that he fhall accept of her alfo, and be well fatisfied with her: Thefe are not only confident together, but do neceffarily concur for making up the fcope, which is to

dq evident

<Wce his love, and to comfort her ; and the one of thefe follows on the o-ther, therefore we comprehend both in all thefe effefts. Obf 1. Chrift's presence hath much influence on believers liveliness \ their breafts run when he is prefent. 2. Livelinefs is a lingular and comfortable mercy in a believer's efti-mation } therefore is it promifed as a thing that is in a fpecial way comfortable to her. 3. Chrift's prefence, or nearnefs with him, and fruitfulnefs, go together : and where the breafts are not as clufters, no condition the believer can be in, is to be accounted prefence. .

The fecond effect is in thefe words, And the fmell of thy nofe like apples: Ap« pies are fevoury fruity the fmell of the nofe is the favour of the breath, that comes from it, which in unwholfom bodies is unfavoury * 7 faith he to the Bride, Thine frail not be fo> but thy conftitution frdl be lively, and all that comes from thee Jihall be favour 7, and fo frmll be accepted ofme :, it Jhall be favour y in it felf, m apples are to the fmell, and it frail be delighted in by me y - as having a fwcet air and breath with it. This imports a confpicuous inward change, by the growth of mortification, whereby believers being purified within from all filthiKefs of thefiefh and fpirit, there proceeds nothing from them but what is favour^ whereas a loofe and ragged converfation, as corrupt breath (Job 17. 1.) evi-deixe th. much inward rottennefs. Qbf. 1. Chrift's prefence is of an healing, cleanfing vertue, and makes an obfervable inward change. 2. An inward change evidenceth it felf in the outward fruits and effects *, the very fmell and favour of the converfation, and of all external duties, is changed, 3. This inward purity is very defirable to the believer ; for, fo it is here a piece of his comfort, to have a promife that the fmell of his nofe mall be as apples^ and it is a fpecial evidence of Chrift's refpecl:, to have that performed.

It may alfo take in the favourinefs of the believer's breathing, in refpeil of themfelves •, when Chrift is prefent, they fhall draw in awholefom, pleafant and refrefhful air •, whereas, now ordinarily, we breathe in a corrupt air* ft frail not be fo then^ faith he, the fmell of thy nofe frail be as if thou did favour of apples. Chrift's company makes all both fruitful within, and refrefhful to the-believer, and alfo makes all duties, and all difpenfations he is exercifed with, favoury and acceptable to himfelf} all which follows on Chrift's prefence, and iuits with the fcope, that faith, both tafte and fmell are fat is fed ^

The third lovely effect of Chrift's prefence, is in the ninth verfe : And, t. The eftecT: it felf is fet down ; then its commendation is amplified. The fffe$y or advantage of Chrift's prefence, is in thefe words, The roof of thy nwuth (or thy palat) frail be at the befi wine : The pallat, or roof of thy mouth," is the inftrument of tafte, and fo is fometlmes taken for the tafte it felf^ and is ft translated, chap. 2. 3. his fruit was fwcet to my tafte : So, Job 34. 3. Or, by jaliat may be underflood.the mouth j as, ch*p. 5, id. Next, it is compared

1

/

Verfe 8. of the Song of Solomon. 299

to wine j yea, the be ft wine (the reafons of the comparifbn have been often fpo-ken to) The beft wine is that which is molt refrefhing and exhilerating : Now this wine is three ways fet out in its excellency (for, that the following ex-prefftons are to this purpofe, is clear) ifl, It is for my Beloved, that is, fuch wine as he allows his friends, whom he ftiles beloved, cbap.<$.j. (and this fhews what kind of wine is underftood) and fo it muft be excellent wine, being that which is allowed on ChrirVs fpecial friends. Or, it is an abrupt ex-preffion, whereby hefpeaks in name of the Bride , it is fuch wine as 1 (as iffhe were fpeaking) allow on thee, my Beloved, and which I referve only for thee -For which reafon, me iscalled, a fountain fealed y and garden inclofed, as being fet apart for him, and not common to others ; and thus is he exprefling, in her name, what me expreffeth her felf in the laft words of this chapter, It is all for thee my Beloved ; And it implieth both a commendation of its fweetnefs,-and her devoting of it to him. However, the words hold forth fomething that proves it to be excellent, and not common, but fuch as is found amongft thefe who Hand in this fpiritual relation, idly, It is commended from this, that it goeth down fweetly^ that is, it is pleafant to the tafte, and is not harfh, but delightfomly may be drunk of: Or, it may refpect that property of good wine, mentioned, Trov. 23. 31* (that it moves it felf rightly) if the words be tranflated as the margin imports. $dly, It is commended from the effects, it drinks fweetly} and when it is drunk, itcaufeth the lips ofthofe that are afleepto fpeak : Wine is cordial and refrefhful, but this wine muft be in a fingular way refrefhful, that makes men that are infirm, or old (as the word may be ren-dred) and almoft dead, to revive and fpeak ^ or, thofe that were fecure (as the Bride was, chap, 5. 2.) and in a fpiritual droufinefs, it can quicken them, and make them cheerfully fpeak : Thus the wine is commended. Now, we conceive, by this comfortable effect, that is promifed to her upon Chrift'scorning to her, thefe two things are here holden forth,

Firfa How refreshing it fliall be to her felf, all her fenfes mall be taken with it, both the fmell and the tafte , it mall be Angularly fweet to her fpiritual tafte, as it is, chap. 2. 3. And thus the wine of the Spirit is commended, which accompanies his manifeflations, and is referved for his Beloved, chap* 5. 1. and is a joy that no ftranger is made partaker of: This wine is indeed peculiar for his Beloved ( and is fuitable to himfelf) and is the wine that goeth fweetly down •, and is molt refrefhful, and makes fecure finners to fpeak, and thofe that are faint it revives them-, as, Eph. 5. iS.Be not filled with wine, &C. but be filled with the Spirit, /peaking to your felves in pfalrm, finging and ma-ling melody in your hearts to the Lord t This effect agrees well to the Spirit, yea, only to this wine of the Spirit ', and it fuits well the fcope, which is to mew what comfortable influence Chrift/s prefence mould have on her, fo that when

Q. q 2 he

oo An Expo fit ion Chap. 7,

he comes to his palm-tree, her tafle mall relifli as with the bell wine \ his prefence fhall thus revive and quicken her, and be a fpecial evidence of his lingular refpecl: to her.

Secondly, It holds out (which follows on the former) that not only her breath fhall favour well to him and others, and her inward fenfes abound with refremings to her felf, but alfo the expreifions of her mouth to others mall be favory, and to him refrefhful, as a delightfom fruit flowing from her. Tto (fiiithhe) when I betake me to fellowjhip with thee, and come nearr by fenfible em-bracements 7 to take hold of thy boughs (as a man embracing one whom he loves, for thus the allegory is fpiritimily to be underftood) thou ftialt be to me, and in. my efleem r exceeding lovely 5 thy breafts, fmell and mouth will be cheering and favorjr, like grapes, apples, and the befl wine* And here fpiritual affections and holy reafon would be made ufe of, to gather the life of Chrift's love from the effects of it, with fome refemblance of what ufeth to be betwixt man and wife, in their mutual loving carriage (for fo runs the flrain of this Song) al-tho' our camalnefs makes it hazardous and unfafe to defcend in the explication of thefe fnnilitudes : And thus, as chap. 5. itf. by his mouth or palat, was underftood the kiffes thereof, or the mofl fenfible manifestations of his love to her 5 fo here, by her palat or mouth, is underftood her mofl affe&ionate foul-longings of love to him, which, being warmed and melted by his prefence, doth manifefl it felf in a kindly way, in fpiritual embraces and kiffes (as from ver. n, 12. will be clear) which are exceedingly delightfom to him : And fo the fenfe of this promife is, When I come to thee, then, yea, even now, thy love with the fenfe of mine fhall be warmed and reflefhed -, fo that it fhall in an affectionate way vent it felf on me, and that jljall be as the mofl exhilerating cordial imto me, as the manifeflations of my love will be cheering and refiefiing unto thee. Both which are notably comfortable to her, and fpecial evidences of his re-fpeft, which is the fcope. Obf. 1. There are fbme fecret flowings of love, and foul-experiences betwixt Chrifl and believers, that are not eafily underftood 0 and that makes the expreffions of this love fo feemingly intricate. 2. Thefe flowings of love that are betwixt Chrifl and his people (how flranpe foever they be) are mofr. delightfom to the foul that partakes of them, they are as wine that goetb down fweetly. 3. Chrifl's prefence hath many benefits and advantages waiting on it,which contribute exceedingly both to the qu?ck-ning and comforting of the believer} many things hang on this one, his going ipto the palm-tree. 4, The joy of the Spirit hath notable effects, and can put words in the month of thefe that never fpoke much before, yea, can make the dumb to fmg, with a fenfible warming of the heart and inward afFecb'ons, ftirring up melody in their fouls, which yet Will be difrin& in the imprefBons and effect's of ife; 3-, Our Lord Jefus hath deilj?:^ ! the comfort of the believer,

whicfrJ

/

Verfe 1 o. of the Son% of Solomon. 3 o 1

which he holdeth out in comfortable promifes, and alloweth them to make ufe of it, and it is pleafant and delightfom to him to have them fo doing.

B R I D E.

Verfe 10. 1 am my Beloved's, and bis deftre is towards me.

The Bride hath been long filent, delightfomly drinking in what ihe hath been hearing from the Bridegroom's fweet mouth, and fo (uffering him to lay on : Now in this tenth verfe, and thefe that follow, ihe comes-in fpeaking^ and having well obferved what he faid, the refult and effect thereof upon her. heart doth appear in what ihe faith. And, 1. fhe comforts her felf in her union, with him, as now being clear in it from his owning of her \ and Ihe lays down, and begin with this conclufion, verfe to* Now (faith fhe) I may fay, / am my Beloved? /, &c. Then, 2. looking to his promife, verfe 8. fhe puts up her great defire after communion with him, that,according to her intereft in him, fhe might be admitted to enjoy him; which fuit is put up, qualified or inlarged,and by feveral argumentspreffed on him, verf. 11,12. 13.

The conclufion which fhe gathers, verfe 10. from his difcourfe, comes not in altogether abruptly, but is the expreffion of a heart comforted with the intimations of ChrifVs love, and wakned with the wine that makes them that are afleep to fpeak \ and fo breathing out the great ground of her confolati-on. Now (faith fhe) feeing he loves me,and out of the infinite freedom of his grace is pleated to commend unworthy me fo much, certainly, I may conclude, I am my Beloved?*s> and his defire is towards me. The firfl part of this verfe,wherein fhe afferts her intereft in him,was fpoken to^hap. 2. 16. and 6. 3. and it is now repeated on this occafion, for thefe reafons, (1.) Becaufe it is the great compend of all her confolation, and that wherein it confifis, that fhe is ChrifVs and Chrift is hers : This is indeed matter offolid confolation, and whatever is comfortable doth flow from it. (2.) To fhew that fhe kept the clearnefs of her intereft in him, in fome meafure conftantly, and carried it along with her in the feveral parts of her exercife-, fhe can aiTert it this day, and the next day, and the third day. ($.) It is now a full tide with her, as to Chrift's rnanifeftation*, and the flowings of his Spirit; he hath been liberal and large in the intimations of his love, and fhe makes this ufe of it, to put her intereft in him out of qneftion,whilethe evidences of it are fb legible. Obf 1. Believers may, at* fome times, more clearly and diftinftly gather and conclude their intereft in Chrift, than at other times. 2. When believers are admitted to nearnfs with Chrift, and clouds that would darken their faith are fcattered, then they would.endeavour to fix their confidence,, and put their interell out of queftion y that when their fim comes under a: cloudy

andi

and they fee not to read their evidences fo diftin£tly, they be not put to queftion their intereft, and all bypaft experiences, as delufions. 3; When the Lord owns his people, and fpeaks comfortably to them (as he hath been doing to the Bride) then they mould own him, and acquiefce in that confola-tion allowed upon them by him.

The lafl part of the verfe, in thefe words, and his defire is towards me, fhews not only that the intereft was mutual, and that he loved her, as flie did him ; but that he loved her affectionately, fo that in a manner he could not be without her, His defirt was to her. 2. That he condefcended to love her with fuch a kind of love and refpeffc as a woman hath to her husband 5 for, fb this is fpoken of the firft woman, Gen. 3. thy defire frail be towards him\ that is,fub-ordinate to his, or feeking to conform to his, that fhe may pleafe him: And fo here it fhews Chrift's great condefcending, to have the believer carving (as it were) to him, fo ready is he to pleafe and fatisfy his people, for their good. 3. It fhews a deal of fatisfattion that fhe had in this ; it was the matter of her humble fpiritnal boafting, that Chrift fo loved her, hate or contemn her who would. 4. She thinks ftill much of this privilege of an intereft in Chrift, and efteems nothing the lefs of it, that me had attained clearnefs in it before now : Clearnefs is ever of much worth, and thefe who are cleareft anent this, will efteem moil of it: That holy fainnefs (to fay fo ) that this word, My Beloved is mine^ brings-in to the foul, eafeth and comforteth the more that it is often renewed.

Verfe 11. Come, my Beloved, let us go forth into the field, let us lodge in the Villages.

Verfe 12. Let us get up early to the Vineyards, let us fee if the Vine flourifh, whether the tender grape appear, and the pomegranates hud forth : there will 1 give thee my loVes.

Verfe 1 3. The mandrakes give afmell, and at our gates are all manner of pleafant fruits, new and old, which lhaVe laid up for thee, 0 my (BeloVed !

When fhehath laid down this ground of her intereft in him, me proceeds to improve it, verfe u. by giving him a kindly and familiar invitation, which fhe, firft, qualifies in the end of the nth verfe, and beginning of the i2th7 and then, in what followeth, adds fome motives to prefs it. The fimilitude of a loving wife's carriage to a kind husband, is continued, as if fuch a loving

wife

Verfe 1 i. of the Song of Solomon,

wife, defeous of her husband's company, did invite him to the fields, thereby in a retired way to be folaced witji his company ; efpecially by going a-broad with him in a pleafant fpring-time, and flaying fome nights in villages for that end, and that they might the more ferioufly and comfortably view the ftate of their orchards and gardens, which is both pleafant, profitable and delightfom, to be done in the husband's company: even fo doth the Bride follow the fimilitude, to ftiew what flie defired from Chrift in defiring of his company, and for what end, to wit, both for the profit and comfort flie expected to reap thereby.

The invitation flie gives him, is,Ccme, my Beloved: Come, isa word much u-fed betwixt Chrift and the believer, and is a kindly word. He faith, Come, chap. 2. 10. and now flie ufeth the fame word7 Her putting up this defire, expreffeth a defire of communion and nearnefs with him, and alfo much at fe&ion, and is the language both of the Spirit and the Bride, who faith, Come r Rev. 22-17. Here it imports a petition, preffing for a greater degree of communion, which, by comparing this with the former words, may be gathered y for, fhe poffeffed it in a good meafure for the time, and yet here ftie faith, Come. Firft, confidering this invitation in it felf, we may obferve, That * communion with Chrift is the one, principal and common-fuit of the believer, wherein he is never fatisfied till it be perfected. Next, comparing thefe words with the preceeding, Obferve, 1. The more that Chrift be manifefted to his people, the more near they be admitted to him, and the better that their frame be, and the more clear they be anent their intereft in him, the greater will their defire be of more near communion with him. 2. Clearnefsof intereft in him, when it is fblid, is a ground to prefs for his fellowfhip T and ftill it preffeth the perfon who hath it, to purfue after more full mani-feftations of Chrift. Again, confidering thefe words, as they refpecl: his pro-mife, verfe 8. I faid (faith he) / will go vp to the palm-tree y &c. now fhe having heard it, layeth hold on this promife, and is not long in faying, Come. Obf 1/?, That believers fhould improve the promifes they have, for attaining what is promifed in them, and fnould not fufFer promifes to ly by them-not made ufe of. idly, What is promifed to a believer, may, and ihould be-prayed for, by them. 3^/v, Believers, in their prayers and fuits to Chrift,, would have a fpecial refpecl to the promifes, not only to conform their de-iires to them, but to ground them upon them. 4*/;/>', The more tender believers be in their frame, they will the more carefully gather up all Chrift's words and promifes* and ftrengthen their faith thereby in their dealing with* him.

Next, fhe contents not her felf to put up this fait, but fhe further quail-) fies it, in feveral repeated petitions (whereby the ardency of her delire, and

the ftrength of her faith doth appear) all which are recorded, both ^as a pattern to teach believers how they fliould carry in prayer, and alfo as evidences what will be their way and manner in that d*uty,when their fpirit is in a good condition. The firft qualification of the former petition is, Let us go forth into the field. Going forth into the field, holds forth thefe two, (i.) The extent of her defire \ fhe would have him at home and abroad alfo, fhe defires not to go out of doors without him. (2.) A defire of retirednefs with him, that (he might be alone in his company, as a wife going abroad to fields alone with her husband •, as, Gen. 24. 63. it is faid, that Jfaac went out to the fields to fray, that is, that he might be the more retired in that duty. Obferve, i.That where deiire of fellowship with Chrift is right, it breathes after a walk with him every-where, at home and abroadj they cannot endure to go out at doors, or to the fields, without him. 2. Delight in Chrift's company feeks to be retired with him, to be alone with him, to be freed from all other companies, and abftra&ed from all diftrattion, the more freely to be folaced with him.

Again, the pronoun, us, Let us go, is not without good purpofe added: It is not, Go thou, nor, I will go-, but, Let usgo^ as bearing in ka double motive, and evidence of her affection -, 1/, That fhe offers her felf to bear 1 him company. Obferve, When Chrift's company is loved and refpetted, the foul will be content to leave all others, and go with him, for the entertaining of it. idly, It implies, that tho' fhe had an errand, and defire to be abroad, yet, fhe could not endure to go about it without him ^ therefore (faith fhe ) Let us go. Obf. 1. The fields, and mofl pleafant recreations, are heartlefs and wearifom without Chrift's company, in the believer's efteem. 2. His company is the believer's great encouragement to undertake any thing, and that which makes his out-going and in-coming pleafant: fhe is content to go with him, and cannot abide to go without him. Lafily, It mews her refpe&ing that which was her part in the exercife, as well as his, and her refolution to conform her practice to her prayers ', for, as fhe defires him to go, fo fhe is willing to go her felf: If we would expect the anfwer of prayer, our practices fhould be like our prayers.

The fecond qualification is, Let us lodge in the villages. Villages are rural, or landward places, by that name diftinguifhed from towns or cities} in thefe, men travelling, or continuing a time in the fields for their recreation or bu-finefs, do lodge, as retired from their ordinary vocations in cities. Her defire, Let us lodge in thefe (or, as the word is, Let us night or dwell there) lhews that fhe defired him abroad with her, not for a piece of a day, to return at night, but for a greater length and continuance of time, as loving rather to lodge with him in the villages., and to take what might be had in his

com-

company, for lengthning their retirement, than to return haftily to the city, or bufineffes whereby fhe might be diftra&ed, and in hazard of an interruption of her communion with him. Obf 1. True defire of communion with Chrift in the enjoyment of his prefence, as it preffeth for retirednefs with him, fo is it defirous to have that lengthned, and cannot endure to think of parting with him, when it gets him in a corner. 2. A back-fide, or a corner alone with Chrift's company, is good lodging to a lover of Chrift : Soli-tarinefs, with his prefence, is more frequented and delighted in by fuch, than-more publick fellow/hip and focieties.

In the 12th verfe we have fome moe qualifications of her petition, and fome of the motives that prefs her to feek after Chrift's company. The third qualification is in thefe words, Let m go up early to the vineyards : The limilitude is continued, but this word early is added *, and it implies (as it is nfed in fcripture) 1/, Timoufhefs •, fo the women came to Chrift's grave early , Luke 24. i. while it was dark. idly, Seafonablenefs •, fo it is taken in that expref-on, the Lord will help, and that right early, Pfal. 46. 5. $dly, Serioufhefs ; fo, Hof. 5. 15. they Jhall feek me early, that is, ferioufly. Here it implietb, that flie, as one impatient of delays, defires to go with expedition, and for that end offers him her company.' Obf. 1. Sincere defire of fellow/hip with Chrift cannot endure delays, but would prefently be at enjoyment. 2. There is a feafonor earlinefs, a fit opportunity of keeping company with Chrift, and that would not be neglected. 3. As privacy is a great friend to communion with Chrift, fo is earlinefs and timoufhefs in letting to it: The more early one begin, they may expecl to fpeed the better. 4. As no duty would be put off or delayed, fo efpecially this great and concerning-duty, of endeavouring for fellowship with Chrift, would by no means be delayed or fhifted, but early' and timoufly would be gone about.

The fourth qualification follows in the motives, that fhe might fee bow the feveral fruits budded : And it fhews, that fhe defired not his company only for her fatisfaftion, but for her profit alfo, that thereby fhe might be helped to thrive in her fpiritual condition, and might be enabled the better to do her duty. Obf Afincere and right defire of communion with Chrift, ftudieth to improve it for fpiritual advantage, when it is attained. So then, all thefe put together, ftiew* that fhe defires Chrift's prefence retiredly, conftantly, timoufly, and in order to her fpiritual advantage and profit: This laft will appear more in the motives, efpecially the firft. This is indeed a main defire ; and therefore, in what follows, fhe preffeth it with motives, which put her^ to it, and alfo (as being well pleafmg to him) give her ground to expeci it from him : And tho' fhe ufeth thefe. motives, as if they were arguments to induce him to grant her defire, yet they are mainly for ftrengthning her own

R r V faith

faith in prefling her fuit. The ufmg of motives, and her thus qualifying of her defire, faith,That believers in their petitions would infift and prefs them, ior, altho' Chrift be not informed by words, nor perfwaded by our arguments^ yet this both helps to warm the affe&ions, and ftrengthen the faith of the believer himfelf, and is becoming believers in their prayers to him, who calls for, and admits of reafonable fervice. The motives in particular are* four. The hfft is taken from the end of her petition, which is to fee how her graces profper : The fimilitude continues, as a wife intending to viiit her hup banSiy- (to fay £>) is helped and encouraged therein by her husband's pre-fence, and therefore delires his company •, fo the believer hath a husbandry, vineyards? graph pomegranates , and divers plants to overfee, which are the graces of the Spirit, and divers duties committed to him (as was faid upon cbap^ 4. T2, 13. and 6. 11.) and his vifiting ofthefe, is the taking of a reflect view of himfelf, in an abftra&ed retired condition, that thereby he may be diilinclly acquainted how it is with him, and with his graces : In following of which duty, Chrift's prefence in fome fecret corner is exceeding helpful y therefore, for that end doth the Bride feek it, and makes ttfe of this motive-to prefs it, becaufe it is a duty of concernment to her to fearch her felf: It is pleafing to him, and a thing that fhe would be at, yet cannot win to it in ;t common ordinary frame, it is fo difficult 5 therefore doth fhe propofe this (which is her end) as'that which would be refpe&ed and well taken off her hand by him. Ohf. 1. Believers have a task and husbandry committed to them to manage, that is, feveral duties and graces, holden forth under the fimilitude of vines, pomegranates, &c. which they are carefully to notice.

2. It is neceffary, in the managing of this task, for a believer to be well acquainted with the condition of his graces, and it is his duty to be reflecting on himfelf for that end :, and if men ought to look to the fiate of their flocks and herds, Prov. 27. 23* how much more ought they carefully to look to this ?

3. This duty fliould be purpofly, retiredly, and deliberately intended, undertaken and gone about, with a refolute delign for attaining to the difcovery of our. own cafe, as flie doth here. 4. This duty hath difficulties in it ^ and ordinarily the heart is not prevailed with to be kept ferious 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 felf-examination profitably and unbyaifed-ly difcharged : It is a mercy worth the feeking from God •, and the more tender believers be, they Avill be the more in this. 6. Altho 5 believers be clear as to their intereft (as the Bride was, verfe 10.) yet may they be indiftincl: as to the knowledge of their own condition, and therefore ought not to negleft-this duty of felf-examination ; but, where clearnefs is folid, they will be the more careful in th&fearchihg of themfelves. 7. ChrifVs prefence, as it is a

notable

notable help to all duties, fo particularly it is in a fpecial way helpful to believers in fearching themfelves, by making the heart willing and pliable, tc follow it fweetly, by difcovering things as they are, and by making the eye ingle, rightly to judge of every thing, and impartially to take with that which is discovered : Much prefence would encourage the Lord's people to follow this duty, which otherwife is gone about in a heartlefs way. 8. It is a good ufe of drift's prefence and company, when it is improven for attainmg 0 < more through and diHindi: knowledge of our own condition ; and thelf-elpe-daily believers would take the opportunity of putting themfelves to trial. 9. A believer, when tender, will be particular iri his fearch, he will fearch even to the lead : he will not difapprove any thing of God's grace that is real, al~ tho' it be weak and tender } therefore fhe looks to buds, as well as more ma-ture fruit, and acknowledgeth them, becaufe Chrift doth fo, chap. 6. n. 10. Believers promife not much in themfelves, or, they expert not great things anent their own fruitfulnefs \ therefore, it is to fee what 2*3 budding or appearing, rather than what is ripe, which fhe propofeth here to her felf, as her defign, 11. A tender believer will efteem much of little grace where it is real } a bud is much to him, if it look fruit-like, as it is the evidence of Chrift's Spirit in him, and the work of his grace : He that is humble will have a high efteem of it -, tho' he expecl no great thing, nor yet thinks much of it^ as it is inherent in him, yet he will not caft what is leaft, if folid. 12. The more tender one is, he will be the more defirous to fearch his own condition as being unfatisfied with what he hath attained. Again, if we compare this with chap. 6. 11. where it is faid, he went down to his garden for this very end for which fhe defires his prefence, we may fee, 1. A co-incidence betwixt Chrift's work and the believer's (to fay fo) they have one task. 2. A going alongft both of their ends and ways to attain them ; he takes pains on his people by the means of his grace to make them fruitful, and they diligently haunt and improve the means for that fame end. And, 3. Chrift's words are near the fame with hers, the more to ftrengthen her faith in obtaining what fhe fought, when it fo concurred with his defign: A believer, that aims at fruitfulnefs and tendernefs by Chrift's company in the means and ordinances, may expert to obtain his defire } for, that fame is his work, which he drives by the means of grace amongft his people.

The fecond motive, which makes her prefs for Chrift's company in this retired way, is in thefe words, there will J give thee my loves 5 that is, in fhort As in retirements the Bridegroom and the Bride rejoice together,in the expref-fions of their mutual love, with more than ordinary familiarity \ So (faith me) 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

R r 2 here

love fimply is not meant, but love in the higheft degree of it, manifefting it felf in the moft fenfible manner,when the heart is melted as it were, and made free to pour out it felf in love to him : It is therefore called loves in the plural number, to fliew the many ways it will vent it felf, as, in thoughts delightfomly making the heart glad, in cheerful exulting in him, and afTeftionate imbracinc him in its arms, feeding and delighting on him, and fuch like ways 0 there is nothing kept up from him, and all doors, whereby love ufeth to vent are opened. While fhe faith, / will give thee my loves, it is not to be underftoocf as if then fhe would begin to love him (for, the thing that made her put up this fuit was her love to him) but that then fhe would with more freedom do it, and with eafe and delight get it done, which now would not do for her (till his prefence warmed her) at leaft in the manner fhe would be at. The word, there y that in the latter relates to the fields? villages? &o is to'be understood of that retirement in fellowship, which fhe defired with him- in the fcope, it looks to his fecret manifefting of himfelf to her, in admitting of her to his bofom: O! (faith fhe) come? my heart Ungs to he near thee • and this advantage I expel; from it, I would then get my heart drawn from idols] and my affections ingaged to thee, which in thy abfence I cannot get done fo as I would : As a perfon cannot vent love fo in company, as when he is alone in folitarinels with his bofom-friend \ thus, Jofeph being to manifeft his love to his brethren, Gen. 45. 1. commanded all to go out, that fo he might with the great-eft freedom let forth his affe&ions on them : And as Jonathan fent away his boy, when he was to embrace David in the fields, 1 S«m. 20. 40, &c. fo here" the fecret manifeftations of Chrift, by his Spirit to his people, being that which gives them liberty to let forth their hearts on him, efpecially in their unknown accefs to him, to which no man is witnefs, are by this word, there? fignified. Obf. 1. There are many moe good things than one which accompanies Chrift's prefence \ and where love is in a believer's heart, there will be no fcarcety of arguments to hold forth the advantage thereof. 2. As there are Tome moe than ordinary manifeftations of love from Chrift to his people which are not conftant \ fo there are fome moe than ordinary flowings of the love of believers towards him : There are fome times and cafes, wherein efpecially the heart will melt in afTe&ion to him, and wherein it will be made to pour out it felf with eafe and delight upon him. 3, It is no lefs the defire of believers to love Chrift, and to have their affections flowing on him, than to have the manifeftations of his love to them y therefore fpeaks fhe of this, as of a benefit fhe exceedingly defired, to get leave to pour her heart out in love upon him. 4. Believers, that love Chrift, will not be fatisfied wich the degree of their own love, but will be defirous to have it more withdrawn from t)ther things, and more fully venting on him. 5. Altho' fometimes, yea, of-

rentimes, the believer's heart coir.es not up that length in love to Chrift that he wculcl have it, yet he defigns to fet it en Chrift aione :, and there is none that willingly he gives it unto with content but Chrift, it is on him only he allows it. 6. There is no greater gift can be given to Chrift, than his peoples love ♦, this is therefore the motive that is propofed by the Bride in her dealing with him, as holding forth the propine or entertainment which he fhould receive. 7. Chrift's pretence, and" the manifeftations of his love, conduced! notably unto, and hath great influence upon the gaining of our affections to him : it doth not only (as it were) give us the. opportunity of his company, but it gains the heart, foftens it, ravifheth it, and heightens the efteem of Chrift in it (which no report: of him can do fo effectually as his own prefence) and alfo it oileth all the affections, that they have a freedom to flow out (like the ice before the fun) which otherwife are key-cold. 8. Love to Chrift loves fplitarinefs and retirements with him *, it is neither fo ftirredit felf as w 7 hcn it is alone with him, nor are the men of the world abte to bear or underftand the intimate familiarity, that will be in the flowings ot the love of Chrift to a believer, or of a believer's liberty and holy boldnefs with Chrift } nor were it meet, that they fhould be witneffes of the love-fe-crets that are betwixt him and them. 9. It is an evidence of fmgle love to Chrift, when his prefence is longed for, that we may the more ardently and aflectionatly love him, and when all opportunities are fought for that may in-creafe this 7 this is finglenefs and fpiritualnefs in a great lengthy when this makes us glory in Chrift's love to us, and defire the manifeftations thereof that we may have accefs thereby to love him. A believer will love heaven, becaufe there he will have accefs fully to love Chrift, as well as to be loved of him 0 and will abhor hell, not only becaute there are no intimations of Chrift's love there, but alfo, becaufe there is no accefs to love him there. To get th£ heart loving Chrift, is indeed the believer's great delight, and in a manner his heaven. 10. Love in a believer to Chrift, is the refult or reflex ofChrjft's to him j it is that fun which begets this heat in the foul that loves him ^ and the more brightly he fhine on believers, the more is their love hot towards him : For, here is love y not that vce loved him y but that he loved us firft* 11. It is an evidence of true love to Chrift, and efteem of him,, when the heart is longing, praying and ufing means that it may love him, and get its love tohinx heightned, till it be all bellowed on him allenarly.

In the thirteenth verfe, we have the third and fourth motives, whereby the Bride preffeth her fuit. The third is, The mandrakes give a fmell, &c> It is like that motive, which he ufeth in prefting her to hearken to his qtU^ffap, 2. 12, The flowers appear on the earth, &c. The^ graces of the Spirit, growing up (as in a garden) in the believer's walk with Chrift^are like flowers in the fpring,

whiclj.

which, by their pleafantnefs and favour, invite men to the fields. Thus the fenfe of this motive comes to this, All things (faith the Bride J are in a good condition, and there is a thriving amongft my graces, which are for pleafantnefs as flowers ; therefore, come. This avowing ofthe flourishing of her graces, is not from any vain boafting, but in humble fincerity, acknowledging what fhe found in her felf to his praife, and what fhe knew to be acceptable to him, as a confirmation to her faith, in the expectation of what fte prayedfor^ for (which is a leiTon we would learn) altho 1 the goodnefs of our condition can merit nothing which we pray for, yet it may give us confidence and boldnefs in prayer, when we have.a good confcience and testimony within us, 1 John 3. 20. This fruitfulnefs of hers is four ways fet forth, 1/?, That thefe her fruits are ripe, and in their flower, the mandrakes give a fmell: Mandrakes were much longed for by Rachel, Gen. 30.14,and by their favourinefs oftafte there, and of fmell here, it appears that they were fome lovely fruit, and now m their prime moft pleafant, becaufe they give their fmell. idly, Her fruitfulnefs is fet forth in its comprehenfivenefs and variety, fhe is adorned -with all manner of pleafant fruits, whereby is holden forth, that as believers have many divers graces, like variety of fpices, chap. 4. 13, 14. which they fhould entertain, fo all of them were in good cafe with her. 3. Thefe fruit's were new and old, whereby the plenty ofthe fame kind is fet forth, both (to fay fo) of this and the former year's growth •, whereby is fignified a thriving or increafe ofthe believer's grace,there being a new degree of faith and love,dv. of this year, added to the former degree fhe attained before: fhe prefervesthe old, and fhe brings forth new ; as, Matth. 13. 52. the fcribe, taught in the kingdom of God, brings out things new and old •, he hath the old fiock, and the new increafe, the talents that were given him, and five more gained by them. 4thly, Thefe fruits are faid to be at our gates ; this looks moll Amply to fignify this, That it is pleafant to have fuch fruits at the doors, and it betokens a frequency or plenty, and great abundance of them, when not only in the garden, but at the gates, they fo abound -, fo this abounding of grace in a believer, makes (to fay fo) ChriftY entry favoiiry and pleafant, and fhews, that all things are in a good readinefs for him, as the laft motive (that they are laid up for him, even while they are at the gatesjdoth ihew : In fum, all things ( faith fhe) are in readinefs, and for thee only, my Beloved ^ dtho^ not in perfection, yet in fincerity, provifion is made for thy entertainment, Obf. i. There are many various kinds of graces in a believer y and when it is right with one, or when one of them is thriving, it is ordinarily Co with all. 2. Grace hath its growth, and mould be increafed by new additions, where it is begun •, and when it goes well with the believer, there will be of thefe fpiritual fruits, both <iew and old. 3. There is no keeping in good cafe ofthe old ftcck of grace, but by continu- <

ing \

ing and growing in frnitfalnefs: where the old is preferved, there will be found new alio { otherwife, what feemed once to bloffom, becomes almofl withered. 4. Thefe, who are ferioufly defirous of Chrift's company, mould be making ready for him, by livelinefs ofall manner of graces, new and old •, and they, who aim at fuch a condition, may with fome confidence expett his pre-fence and company. 5. Believers, who ferioufly, tenderly and humbly follow holinefs, may attain a great length in it, as this expreilion of her cafe figni-fies : And therefore, the blame is only our own, that our attainments in grace are fo fmall.

The lad motive is in the laft words, Thefe are the fruits (faith fhe) xvhih J have laid tip for thee, 0 my Beloved ! Thefe fruits are many, and at the doors, yet they are laid up for him*, they are then fuch fruits, as are referv-ed for Chrift. And this motive compleats the former, whereby having af-lerted her fruitfulnefs, left fhe fhou'd ieem to boaft of it, that her grapes $d fo abound, whatever increafe they have made, O my Beloved (faith fhe) I have devoted them to th£e *, they fhall not be for my own fatisia&ion or boaft, but for thy glory -, therefore ( faith fhe) Come : as one would fay, I have fuch good fruits of purpofe kept for thee, which no other Ilia 11 fhare of, and therefore I invite thee to come and enjoy them : which is a kind invitation, turning over the acknowledgment of what fhe had on Chrift, as indeed belonging to him, and as only to be made ufe of for his honour : So then* to lay up, fignifies, (i.) A carefiilnefs and folicitoufhefs, carefully to gather together, as covetous worldly men ufe to 'ay up riches, and to gather them together. (2-) It fignifies the fiiccefs which fhe had in her endeavour, that there was much gathered, a ftore of fruits, as in a treafure *, fo we find laying uf to have this fenfe, PfaL 31. 19. How great is thy goodnefs which thou haft laid up 7 as it were, in ftore ? &c. (3.) It fignifies a fetting apart of that ftore from common ufes, as men do what they lay up, and a referving of it for fome peculiar ufe : And the peculiar ufe, for which fhe laid them up, follows in thefe word, for thee, 0 my Beloved ! Which implies, 1. That, in her gathering and floringup, refpeft was had to Chrift; and that her provifion was not to reft her felfupon it, but to honour him with it. 2. That, even when it was attained, fhe was denied to it, and did not look upon it as if it could be any flock to ht:rfelf to live upon, but that fhe had prepared it as an offering to pro-pine or entertain him with: Even as a kind wife would provide what might be for the husband's refrefhment and honour,, and would be ftill laying up till he return, aiming fingly to fatisfie and entertain him with it *, So (faith the Bride) this ftore is for fat is fy ing and honouring ofthee r and for thee only r O my Beloved! It u for thy caufe, becaufe thou commands it,, loves it,, and is honoured by it.. 0 my Beloved, is added, tofnew how affe&ionately fhe infifted<

1 &a

in this diicourfe •, and in particular, how well beftowed fhe thought all that ihe had laid up was, when it was bellowed upon him : O my Beloved I it is for thee, and I have willingly and affectionately laid it up forthat ufe • therefore come and lodge and dwell with me, which is the fcope. Obf. \fi I n I creating in fruitfulnefs, or growing in holinefs, is a work that will not be done in one day \ but it will take time, and both carefulnefs and diligence,to gather together and lay up thefe fpiritual fruits, idly. When Chrift is abfent to fenfe, it is a fuitable and feaibnable duty to be laying up provision, by fruitfulnefs; in holinefs, for his coming and return: Or, when Chrift feems not prefently to come and accept of a believer's prayers, duties or graces yet are they not to be rejected and caft at, as nuU and ufelefs •> nor is the believer to defift from performing of them, but to continue and perfevere ia ftirring himfelf up in the exercife of graces and duties, until he come. *dl y Altho' Chrift come not at the fir ft, but fuffer many of the believer's duties and the exercife of his graces (if we may fay fo) to ly long on his hand yet they are not loft, but laid up (and grace is no ill treafure ) and Chrift' will one time or other come and make good ufe of them. ^thly, It is no lefs pra-ftick (to fay fo) or it is no lefs difficult,in believers walk,to referve what ftore they have gathered for Chrift's ufe alone, and to be denied to it themfelves than to get duties performed, and fpiritual provifion laid up. 5/%, Iti s not enough to do duties, and to lay up fruits, unlefs they be laid up for Chrift • and this is no lefs a duty than the former. 6thly, It is no fmall attainment in a believer, and a ftrong motive for attaining of Chrift's company (without which all will be nothing) when not only he hath ftore of fruits, and is painful in holinefs, but alfo is denied to thefe, as to any ufe-making of them for his own ends, more than if he had never been taken up in attaining ?hem and when he referves the praife of them to Chrift Jefus alone, that they may be fnbfervient to his honour : This laying up fruits for him, is oppofite to the laying up for our felves, as living, eating, frfting, &c. to him, 2 Cor. 5.1 c Zech, 7. ^ 6. are oppofite to living, eating-, fafiing to our felves, which in God's account is to be as m empty vine^ Hof. 10. 1. qthly, Grace is of a durable nature, it can keep, or it will endure laying up : all other treafures are fading if men lay them up, they will ruft and canker •, but, the laying up of this fpiritual treafure, which makes men rich in good works, is profitable, commendable;, and the riches, thereby treafured up, are moft durable.

CHAP.

CHAP. VIIL

BRIDE.

Verfe l; 0 that thou wert cu my brother, that fucked the breafts of

my mother: when 1 fhouldfind thee without, 1 would kjjs thee,

yet I fhould not be defpifed. Verfe 2. / would had thee, and bring thee into my mothers houfe,

who would inflruEl me : I would caufe thee to drinl^ of fpiced

wine, and of the juice of my pomegranate.

THis chapter carries on the copy of that fpiritual communion, which is betwixt Chrift and the believer : The Bride ipeaks mod here y and the nearer fhe come to a clofe, her expreilions become the more mafTy. It may be divided into thefe parts, ift, The Bride contimieth, and heightens her one great requeft, of more intimate familiarity with Chrift; which is propounded, amplified and prefTed, with the infinuation of her fiic-cefs, and after-carriage, in the firft four verfes. idly, The daughters of Jc-rufalem,being charged by her, verfe 4. break out with a commendation of her,

verfe 5.—— $dly 9 She forbears to own them, but proceeds, verfe 5, to

fpeak to him (as loth to be interrupted or diverted) with two further petitions : The firft whereof is, for fixednefs in her fellowihip with him, that it be not liable to the frequent interruptions of a declining heart, verf 5,7. The fecond is for thefe not yet brought in, verfe 8. ^thly. The Bridegroom replies to this laft fuit, in good words and comfortable, verfe 9. From which,in the fifth place, fhe gathers a comfortable conclufion to her felf, verfe 10. which flie confirms, verf. 11, 12. 6thly 9 The Bridegroom gives his farewel-requeft unto her, verfe 13. Which, fevent hly and laftly*> fhe meets with the ardent expreffion and putting up of her firfl, laft, and great fuit to him, to wit, that he would make hafte, that is, hafte his coming for compleating her hap-pinefs, beyond which flie hath nothing to fay, and until which fhe is never filent, Rev. 22.17. So then, this chapter doth confift of feven parts, according to the feveral intercourfes of the fpeakers,

^ In the firft part, the Bride firft propounds and amplifies, or qualifies her fuit, verfe 1.— (2.) It is prefTed with motives, verf —-ri. 2. (3). Her attainment and fuccefs in her fuit is mentioned, verf. 3,4, And (4*) Her care of entertaining Chrift, is recorded, verfe 4,

Sf The

The ftlit is in the firft words, O that thou wert as my brother : This, I conceive, looks not mainly to Ghrifi's incarnation, but to fomething that might have been by believers obtained even then before his incarnation,and may yet be defired by thefe who now love him : but, that which is chiefly intended in thefe words, is the following forth of the love-ftrain of a heart-longing for ChriiTs company, in the terms and expreffions that are in ufe amongft men : It hath been ever thought unfeemly for virgins, too familiarly to converfe with men that are flrangers, even tho' they were fuited for by them, this hath been caufe of reproach to many •, but, for brethren and fitters to be familiar, hath not been fubject- to miftakes: they who are in that relation-may ufe more freedom, than without offence can be ufed by others '-, therefore, Abraham, fearing to call Sarah his wife, gave her out to be his lifter, that their converting together might be the lefs fufpe&ed : Thus, the fcope here is to prefs, that Chrift would condefcend to be fb homely with her, as fhe with boldnefs and without fear might converfe with him •, 0! (faith fhe) that thou wert fo familiar with me, that I might confidently converfe with the*,, as a woman may do with her brother : And becaufe there is great odds, betwixt brethren that are of the fame father, yet born of diveffe mothers (as Jofepbj Simeon and Judah were) and brethren that are alfo of the fame mother (as Jofeph and Benjamin were, who therefore more dearly loved one another ) fhe doth therefore add that qualification, that fucked the breafts of my mother -, that 5s, fuch a brother as hath been conceived in the fame womb, and nourifhed by the fame breefts ( mothers being then both mothers and nudes to their own children) whereby, a brother in the moil near and warm relation is fig-nified. In fum, The fenfe is this, 0 ! if thou wert to me fo condefcending? at a brother is to one bom of that fame womb with him, that J might with the more freedomy bddnefs and confidence, and fenfible out Anting of my affections, converfe with thee \ Such fenfible breaking forth of affections, we find to have been betwixt Jofeph and Benjamin? Gen. 43. 34. She looks upon all the familiarity, that fhe had attained, but as that which might be amongft ftrangers, in re-fpeO: of that which fhe longed for and expe&ed : And that this is the fcope of this part of the allegory, the words after do clear r then I would kifs thee, and not be defpifed, or reproached for it *, whereas now, in her prefent condition, which had ranch ofeftrangement in it, any claim fhe made to Chrift, •was by tentation caft in her teeth, and fhe nj&raided, as if it were unfukabie for her to carry fo to him : but (faith fhe) if thou would condefcend to me, and \>e familiar with me as a Brother, I would Wjk he afiiamed for any challenge of .- that kintL

This fuit, and its^ualificatidri, import, *• That there mould be much loving tendernefs betwixt thefe that are in fo near a relatioh as this, to be born

of

of one mother, err. 2. That mothers who bear children, and are fitted to give fuck, ihculd not decline that duty to their children 5 the giving of fuck being a duty no lefs natural, than bringing forth, where the Lord hath put no impediment to the contrary in the way. 3. It imports, that there are fteps of accefs to Chrift, and degrees of fellowship with him, beyond any thing that the moft grown believers have attained. There is fomewhat oT this, even by the Bride to be wimed for, that fhe hath not yet attained. 4. There ought to be no halting or fitting down, in any attainment of nearnefis with Chrift, till it be brought to that meafure that no more can be enjoyed, and till it be at the utmoft height that is poflible to be attained. 5. To have fenfible warmllnef?, and condefcending familiarity from Chrift, and confident freedom with him, is the believer's great defign j that is, to have him as a Brother : And thefe two, to wit, confident^ freedom with Chrift, and his wariu condefcending to them, go together ^ which the reafons following will clear. They are fet down in feven motives, or advantages, which his being as a Brother would bring along with it to her :, and hereby it will be further cleared, what it is that is here intended.

The firft is hinted at in thefe words, whe-n I flwuldfittd thee without • Who: is fupplied, and the words read in the Original, I would find thee without* Now (faith flie) I have fought thee often without/and have for a longtime not found thee (as'tf^p. 3. 2, 3. and 5. 6, 7.) hut if thou were thus familiar with me I would have thy company every where, and think no fliame of it. This fiip-pones, 1. That Chrift may be without, or at adiftance, even with his own Sifter and Spoufe : The mod fenfible manifeftations have interruptions; 2. When Chrifl is without, or at a diftance, then the believer's work is to feek him till -he find him j he loves not to be feparate from Chrift, and therefore he pants after his manifeftations: An abfent Chrift, and a feeking, painfuf diligent believer, fhould go together. 3. That where Chrift is familiar, all interruptions of prefence are eafily fliperable, yea, more eafily fiiperable than to others, with whom he is not fo familiar and intimate •, he may be found by them even without, that is, in cafes that have in them fome obftrn&ionV unto intimate fellowmip, as without is a place that is not convenient for falm 1 ?-liar communion. 4. It is a great benefit to a believer, to have Chrift's prefence eafily recoverable, or recovered : It is no fmall mercy to find him when he is fotighti Other things rifmg from this expreffion may be gathered from chap. 3. 2, 3. and 5. 6, 7. 5. In general, from all thefe arguments we muf obferve, That they att include advantages to the believer, yet flie makes ufe of them as motives to prefs Tier fliit", which fays, That whatever may be any real advantage to a believer, doth fway much with Chrift.

- • Sf2 - - Ti&

$\6 An Expofition Chap. 8.

The fecond reafon, why fhe defires this, is, that fhe may imbrace and kifs him, and it follows on the former (as each of them depends upon another) I would find thee without, faith fhe, and I would kifs thee : Having found him, ihe would with delight let out her affe&ions on him. Kiffes, amongft men, are the mod kindly evidences of their love 5 as was cleared, chap. 1. verfe 1. upon thefe words,^ Let him kifs me : His kiffes are kindly intimations of his love to her \ and therefore her kiffmg^ of him muft be a mod fenfible flowing and abounding out-letting of her affe&ions on him, as affeftionate relations do when they kifs one another : It is much to the fame purpofe with what flie faid, chap. 7. —12. There will I give thee my loves. In fum, If thou wen /ami-liar with me (faith fhe) when I find thee, J would fenfibly^ confidently , and with freedom folace my felf in thee 9 which now I dare fcarce do when I find thee y being fcffcjfed with fear of thy removal. The difference between this expreffton, and that in chap. 7. —12. feems to be this } There, fhe defired communion with him, that her heart might be by his prefence difpofed (to fay fo) for letting out her love on him, and that fhe might have the opportunity to do it j Here, Ihe defires that he would manifeft himfelf more familiarly, that, with the greater holy boldnefs and confidence, flie might fatisfy her felf in pouring forth her love, by fpiritual foui-imbracings, and killings of him whom fhe loved. This imports, 1. That there are degrees in the way of believers letting out their love on Chrift, as there is in his manifefting of hjmfelf to them : There are fometimes they give him their love, when they have no ac-cefs to kifs him ; and other times they are admitted to kijfwg of him* as at fometimes he doth them. 2. The more familiarly his love lets out it felf on them, the more doth their love flow out Cn hinu 3. Jt is a mercy to the believer, and highly prized by him, to have accefs to kifs Chrift, and to let out his heart and love on him. 4. It fays, ; that at all times believers will not ; fet themfelves folaced in Chrifl: This is an -exercife to which their heart doth not frame, till he familiarly manifeft himfelf-, they cannot kifs and embrace birn^ until his embracements come firft. More particularly,, if we con-.fider the fcope of thefe words, I would kifs rk«y and that, without , they imply/!/, A more prefent fenfible objeft, fuch as nay be kiffed: Whence ebferve, Chrift's familiar out-letting of himfelf makes him exceedingly, obvi-©ijs unto the believer j it makes him fo fenfibly prefent, as he may. be in a Spiritual way embraced and killed. 2.dly r It holds out the out-letting of the believer's love on him i From which obferve, 1^ The great duty of one that $nds- Chrift, is to love him, and to let the heart How out on hira. 2. This fhonld be done whenever or wherever Chrift is found y acd fb fbon as opportunity is offered, the heart fhould clofe with it without delay. 3.. Familiari* ty with Chrift will not be difpleafing to bim^ but exceedingly acceptable \ o-

thes~

therwife, this could be no motive to prefs her fuit. $dly, Kijftng hinjy im ports, both a holy confidence, and fatisfa&ion or delight, in her letting cu her heart upon him : Which mews, that it is fweet, not only to have Chrift loving us, but to get him loved *, and fo this is both fatisfying to her, and acceptable to him.

The third motive or realbn (which depends on the former two) is, yet I Jhould not be defpifed^ or, they fljcitld not defpife me : That is, Altho* I found thee without, and were feen killing thee^ and by confident boldnefs delighting in thee •, yet 7 if thou wert familiar with me as my Brother, and according to the nearnefs of that relation would familiarly own me, neither men^ devils^ tentations, nor any thing elfe y would have accefs to defpife, upbraid, or reproach me for it it, I would be confident againft all , as a virgin*) that is fhewing her refpeU to her own born brother^ needs fear no reproach from that. Obj\ 1. Believers are fubjeel: to be defpifed, even the beloved Bride of Jefus Chrift is not freed from this trial, to be little efteemed of^ even as the off-fcourings of all things, to be reproached and flia-med by men, as flie was, chap. 5. 7. to be baffled (to fay fo) as an hypocrite, by the devil and tentation, as Job was, Job, chap. t. 2. 2. Believers are not fenfle.fs or ftupid,. when reproached or defpifed ; they may be affe&ed with it, and may endeavour rightly to have it prevented, or removed. 3. Often the more tenderly that believers let. out their affe&ion on Chrift, or their zeal for him, they are the more fubjeel: to be defpifed ; for, when flie kips Chrift, Die looks upon defpifing then as waiting on her, if he prevent it not. 4. Chrift's familiar prefence, or, his being as a Brother owning his Bride, is the great thing that guards off, and prevents defpifing^ and procures freedom from reproach, or at leaft is a bulwark, to the foul againft reproaches : It is no little advantage that familiarity with Chrift brings alongft with it -, for, by his owning of believers, either their carriage is* made fo convincing, that malicious mouths are flopped,, as having nothing to fay againft tfeem ; or,they arefo fuftained, under all thefe flutward or irwzx&dejpifmgs, that they trouble them not, and fo they are to them as if they were* not. 5. Chrift's keeping up of himfelfi is the difpenfation under which the believer is moft obnoxious to be defpifed : The devil, tentations, and men, ufually call up to them then, Where is their God ? Pfal. 42. 9, 10. and that pierces them: So our Lord was dealt with on the crofs •, Job calls this the Lord's renewing of his witnefies againft him, whereby (as it were) tentation is confirmed in what it afferted.

There follows,, in the fecond verfe, four moe arguments, fhe makes trie of to prefs herliiit: We heard ofthree in the firft verfe ;■ the fourth is in thefe word?, I would lead thee :. The word in the original fjgnifies foch a leading as ufeth to be in triumph, a leading that is joined with refpeft and honour Co the perfoji who is led. Chrift leads his people as a ihepherd doth his flock,,

or

i \ 8 An Expofition Chap. 7

or a tjurfe her child •, and this fignifies tendernefs in him, and vveaknefs in

them: The believer, again, leads Chrift, as a fervant or uflier doth the ma-

iler, or as men do kings and victorious conquerors, whom they honour } and

this fuppones tfatelinefs in him, and refpe&ivenefs and attendance in the Bride •,

flie looks upon him as a glorious, magnificent perfon, in whom, and with

whom, flie defires only to triumph. Infum, the meaning is this, If ( faith flie)

thou wert as my brother, when I found thee my Jelf, I would not foon quit thee^ but

vca.it with all honourable attendance upon thee. Obj. i. Honourable attendance on

Chrift, and refpe&ive fervice, is a duty that well becomes believers. 2. To

give him this honour, is a thing which they mainly aim at. 3. It is a great

mercy to them (and they will fo look upon it) when they are helped, in aw r ay

fuitable to his majefty and ftatelinefs, to wait upon him, and do him fervice.

4. Chrift's familiar prefence both gives believers the occafion, and alfo the

fitnefs and difpofition, for giving him this honourable attendance *, Ihe fpeaks

here, as if one would fay. to another whom they refpe&ed, If thou wert in our

quarters, I would wait on thee, and think it a favour to have the opportunity

to do fo : This, or the like, is alluded unto here.

The fifth argument follows on this, and it is, / would bring thee into my mothers houfe : This is a refolution to perform what flie had prattifed, chap. 3.4. and was fpoken to there. The fenfe is, If thou wert familiar with me, (faith flie) / would ufier thee into the Church, whereof I am a member, for the good of all the family •, as if a virgin, living in her mother's houfe, mould prefs one whom flie loved, and with whom me might be familiar as with a brother, when ihe had found him without, to go in and abide with her in her mother's houfe, as the greateft evidence of her refpeft j and, that they of the family might have the benefit of his company, as well as Ihe: So it is here. And it fliews, 1- That me would leave no refpeft, that was poffible to her, unexer-cifed towards Chrift j flie would not only honour him her lelf, but flie would endeavour to have him made known to others, -that they might have a high efteem of him alfo : Believers whom Chrift is familiar with, they will not be fatisfied With any refpe£t they can put upon him, but are careful to have him known, and honoured by all others that live in the Church with them. 2. That in her feeking for him, flie minded the publick good of the Church, as well as her own : which teacheth us to propofe to our felves the publick good, as well as our own particular advantage, whenever we haunt the means, wherein we are called to feek him. 3. That fhe thought it a great mercy, to be any ways ufeful for the good ef her mother's houfe : And fo believers will look upon it, not only as their duty, but alfo as their mercy, to be ufeful to others. 4. That Chrifl's prefence, familiarly manifefted to particular believers, doth

exceedingly

exceedingly capacitate them for being uiefully inftrumental in the Church wherein they live.

The fixth argument amplifies this, from the benefit that fhe would have by his being brought into her mother's houfe, in thefe words, who would imhiU me ^ that is, then fhe would inftruft me, if thou wert there : The ordinances in the Church, whereby believers are edified and inftrufted, would then be lively and profitable, in a greater meafure than formerly : Whereby it appears, that by Mother > is understood the vifible Church j for, there only are the ordinances which do mftru& \ and by the Bride, is un4erftood particular believers, because it is to them that thefe ordinances become the power of God who falwtiow. Or, the words may be read, Thou would infirutt me ^ that is, if thou wert brought to the Church, thou by thy ordinances would teach me. The (cope in both thefe readings is one, to mew, that, by Chrift's prefence in the Church, me expected to be taught, which flie looked for no otherwife, nor by an immediate way •, therefore, ihe would have him there. Obf. 1. The mod grown believer needs inftruftion, and is Hill a fcholar while he is in the-Church upon earth. 2. The ordinances in the vilible Church are the means, whereby Chrift ordinarily teacheth his people \ otherwife, there were no force in this reafoning, to defire him to her mother's houfe, that fhe might be ingrafted. 3. The moll eminent believer, even the Bride of Jeflis Chrift,, is not above the teach of ordinances, but is to be inftrufted by them in the vifible Church. 4. Believers mould endeavour the enjoyment of Chrift's company in the fame Church that was their mother, and feek to be infrrufted there, and fhould not endeavour to carry Chrift away from their mother Church. 5. Chrift hath a more full way of manifesting his prefence in his Church at one time than at another *, even as alfo at different times, there are different mea-fures of his manifestations to particular believers. 6. Chrift's prefence in his Church,and with his people, iingularly furthers their edification and inftructi-on, and gives a bleffing to the ordinances. 7. Believers, when in a right frame, will account it no little mercy to be inftru&ed by Chrift in his ordj r nances, and to have the word bleffed unto them. 8. The moft fenfible and fulitrmmifeftations of Chrift fhould not, yea, w r ill not, leffen the efteem of ordinances *, but both mould, and will put the Lord's people in a capacity to be edified by them, and will incline and fit them to profit, under them..

The lafi motive is taken from the entertainment fhe would give hirrr, If (feitjfc fhe) thou wouldft familiarly manifeft thy felf,and if once 1 had found thee, an4 gotten thee brought to my mother's houfe, then / would cauje the to drink cf fpiced wine^ of the juice of my pomegranate : In a word,, I would entertain thee as well as I might, and thou mould be very welcome, and kindly taken with< ; asgueftsy. who arerefpe&ed, ufe to be. By fpiced wme 9 and the. juice, of the.

po An Expofition Chap. 8.

pomegranate^ is utiderllood the mod excellent entertainment, as in thefe countries, it is like (as we may fee from Prov. o. 2. and Song y chap. 5. 1.) they uied to mix the wine they gave their friends, that it might be the more favoury. Now, through this Song, by fuch fimiiitudes, are underftood the graces that are in believers \ as, chap.±. to, 13, &c. chap. 5. 1. and in fum, the fenfe comes to this, If thou wert familiar with me, and, by thy prefence in my mother's houfe, were making the ordinances lively, then 1 would feaft thee on my graces •, and my love, faith, hope, &c. (which are to thee more iavoury than wine, with which men ufe to entertain their moft ipecial friends) mould flow out abundantly on thee. Hence Oif. 1. That believers defign and aim at the feafting and entertaining of Chrift, when they have his company, as well as to be entertained thereby themfelves. 2. It is no little mercy to get re-fpett to Chrift difcharged 0 and a believing foul will think it no fmall privilege to get him to entertain, if he have wherewith to entertain him. 3. Chrift's coming to a foul brings flifficient proviiion for his own entertainment. The Bride makes no queftion, but there fhall be a feaft, if he will come •, and if he come not, there will be nothing but emptinefs there : She doubts not, but, if once he would come to her mother's houfe, his prefence would make e-nough of good provifion. 4. The Lord refpe&s even the otter of welcome from his people, when he is not actually entertained as they would ; or, tho' they be not in cafe for the time to entertain him, yet their ferious defire to do it, is very acceptable to him •, otherwife, this would be no argument for our Lord Jefus to grant her fuit.

Vcrfc 3. His left hand fhould he under my head: and his right

hand fhould embrace me.

The third verfe is the fame, and to the fame fcope with verje 6. of chap. 2. and the words being the fame in the original,we conceive they will read better here as they are there, Hu left hand is under my head j here it js y jljould be under my head) but fiould is fupplied: And fo the words holdout here (as in chap. 2. 6.) a return, which the Bride had to her fliit \ our Lord Jefus coming, and putting in his left hand under her head, and as a kind brother taking her in his arms, anfwereth her fuit, and fatisfieth her defire. This agrees beft with the words, as they were formerly ufed, chap. 2. 6. and with the fcope here. The verfe following confirms it alfo, where me chargeth the daughters not to ftir him tip, which fuppones him to be prefent: So we find the fame charge following the fame words„, chap. 2. 7- as alfo, her finding him, and bringing him to her mother's houfe, is followed with the fame charge, chap. 3. 5. and ihe is faidto be lean : ng on him here, verfe 5. and yet is by the daughters commended,

Verfe 4. of the Song of Solomon. . ; 2 1

mended, and not defpifed, which is a proof that he was prefent \ for, this is it that made her not to be defpifed. The meaning then is, Now ("faith fhe) / have obtained what I dcfired, arid he is become very friendly and familiar with me % like a brother , which was my defire. And this fhews, i.That Chrift eafily con-defcends to his longing Bride, to give her fuch a degree of his prefence as fhe called for ^ and that he doth this fo fuddenly, is great kindnefsand confidence: Chrift will in this fometimes condefcend very quickly to the defiresof his longing people. 2. That fhe obferves and acknowledged it j it is no lefs duty to obferve and acknowledge a return, than to put up a prayer. 3. Chrift hath a Angularly tender way of communicating his love, and of embracing his people 5 he can take them in his arms, and make much of them, when he fees it fit. 4. There is a fweet fatisfattion, and unfpeakable heart-quieting refreshment.to be found in Chrift's arms *, She thinks it fo good to be here, that fee fpeaks of it with much complacency, and carefully fets her feif not to have it interrupted, in the verfe following.

Verfe 4. I charge you, 0 daughters of Jerufalem, that ye ftir not

up, nor awake my LoVe, until he pleafe.

Having now accefs to much familiarity with Chrift, as fhe defired, and be" ing in his arms, fhe expreffeth her care, in this verfe, to prevent any new interruption of his Hefted prefence : As if a woman, having her friend or husband fleeping in her arms, fhould command all in the houfe to be quiet, left he fhould be awaked *, fo the Bride fets her felf to watch fo tenderly over every thing that is in her, that nothing give him jufl ground to withdraw : And though fhe fpeak to the daughters of Jerufalem, yet thefcope fhews, fhe look* to her felf:, but it is thus expreffed, partly, to keep the form ufed in this Song } andfb having fpoken of bringing him to her mother's houfe, me makes ufe of the iimilitude of keeping the houfe quiet •, partly, to fhew her fertouf-nefs and reality in this her care, and the great need that there is of being watchful,' even as David often provokes all creatures to praife, and lays that charge on them, thereby to fhew his own ferioufnefs in the thing, and t«he greatnefs of the work of praife which he was taken up with : fo to the fame purpofe is this refemblance here. The fame words were found, chap. 2. 7. and chap. 3. 5. where they were opened. There are two little differences inthe original, which yet alter not the fcope : ift, That expreffion, by the roes and hinds (which was formerly ufed) is here left out, not becaufe this charge is iefs weighty, but it fhews a hafte and abruptnefs in her fpeaking, which makes her omit that, the more fpeedily to exprefs her charge. 2dly y It was before, Ifyeftir or amke •, Here it is (as the margin reads from the original) why will

ye ftir or awake ? Which doth more plainly import, (i.) A readinefs, or benfil in them to ftir him up. (2.) A certainty of the eneft of his withdrawing if they fhould ftir him up, or awake him. (3.) An unreafonablenefs and abfur-dity in the doing of it, Why will ye do it f faith fhe. (4.) A prefling feriouf-nefs, in her propofing of this queftion, and urging it fo vehemently. From this, and the frequent repetition of this charge, Obf. 1. That it is a difficult piece of work, to ktep the heart tender and watchful for entertaining of Chrift even when he isprefent. 2. Theftrongeft believer will take one charge after another, and all will have enough to do, to make him watchfully tender in keep : ng Chrift \ there is fo muchlazinefs in the hearts of the beft, and there 23 fo great need to ftir them up to renew their watchfulnefs. 3/When the heart hath had frequent proofs of its own declining, there is the more need to be very ferious in the preventing of it again. 4. There is nothing that a kindly loving believer will have more indignation at, whether inhimfelf or others than at this, that Chrift fhould be provoked, and thereby put to withdraw * this he cannot abide, Why (faith flie) will ye ftir htm up ? 5. They, who have Chrift's pretence, will not be peremptory with him, for the conftant continuing of the fenfe thereof, althV they love it •, but will be peremptory with themfelves, that by their fin they provoke him not to withdraw, before he pleafe. 6. Communion with Chrift is an uptaking exercife to the believer, it takes him fo up that he is never idle r If he be waiting for Chrift, he is breathing, O that thou wertj &c. and feeking to find him \ if he enjoy him, he is endeavouring to keep and entertain him ^ and thefe two takes him up. Believers are either feeking while they obtain, or watching that they may entertain what they have attained.

DAUGHTERS.

Verfe 5. ( Who is this that cometh up from the wildemefs, leaning

upon her BeloVed ? )■-—

The daughters ofjerufalem come in fpeaking to the Bride's commendation, an the firft part of the fifth verfe, Who u this, fay they (or, who is fhe ) that cometh up from the wildernefs, leaning on her Beloved? This part of the verfe flops the Bride from following the purpofe fhe was upon, with a kind of an abrupt exclamation to her commendation. The daughters now beholding her refting vn her Beloved's arms, as k is, verfe 3. to fhew the commendablenefs ofthatpofture of leaning on him, they are brought in admiring it; andthe^e-fore, both the Bride and the Bridegroom are fpoken of in the third perfon,. and that by way of queftion, which fuppofeth no doubt in the thing,, who it wasof whom they fpeak ? but implieth an exceeding higfr eftimation of the

party

party fpoken o£ as being (efpecially in that pofture) exceeding lovely. The words hold out a believer's walk, i/, In the nature of it, it is a coming up, or afcending. idly. In the term from which, it is from the -wildernefs : By which two (as was cleared, chap. 3. 6.) is underflood the believer's fpiritual progrefs heaven-ward, with their backs on all the contentments of the world, as being unfuitable for them to reft in. Thefe two are fpoken of, chapter 3. 3*//y, There is added here a more exprefs defcription of her pofture, in this afcending, fhe is leaning on her Beloved •, that is, as they who are weak, make ufe of a ftaff, in climbing of a ftrait and deep ground, or eafe themfelves by leaning upon one that is ftrong, and efpecially one whom they love, for helping them in their way : So the believer is faid to come up from the wildernefs, leaning on her Beloved 0 becaufe me, being weak in her felf, and unfit for fuch a difficult voyage, by faith refts on Chrift, for helping her in the way, whereby ftieis fuftained, and carried through in the duties of a holy walk, and the difficulties in her way, till fhe come through the wildernefs unto the land of reft. So then, this leaning imports, (1.) Felt-weaknefs in her felf, for en-countring with the difficulties of this walk or journey. (2.) Strength in Chrift, fufficient for enabling her. (3.) Her ufe-making of this ftrength by faith \ for, that is to lean or reft on him, or to be joined or officiate to him, as the word is rendred by fome *, and it is ordinary for faith to be exprefTed by leaning, refting, taking hold •, and fo leaning to Chrift, is oppofed to leaning to our own undemanding^ Prov. 3. 5. ( 4.) Her quieting of her felf delightfomly in her leaning or refting on Chrift, which gave her fecurity againft all fears and difficulties in her way, as John when he leaned on Chrift's bofbm, John 13. 23. So the believer thinks himfelf fure and fafe, when admitted to lean his foul there. (5.) A progrefs that fhe made by this in her way and journey, and that this leaning had much influence on her advancement therein, and upon this account is her leaning mainly commended. Obf 1. That even believers are inefficient of themfelves, as of themfelves, for the duties of a holy walk. 2. That believers mould walk under the fenfe of this their infufficiency and weaknefs 5 and when they come the greateft length in a holy walk, they mould not lean unto themfelves, or any inherent flock of gifts or grace : Which two fuppones, that a believer's converfation, when right, is a heavenly and tender walk. 3. Chrift Jefus hath a fufficiency and efficacy in him, not only for the jtiftification of believers that reft on him, but for the furthering of their fanttification alfo, and helping of them to a victory over the world } hence, 1 Cor» 1. 30. He is our fantlificationj^s well as our juftification. 4. Believers, in their way, would not only by faith reft on Chrift, for attaining pardon offin by his fighteoufnefs •, but, would alfo by faith depend on him, for furthering of their mortification and fanftification : And thus, in the exercife of faith and

T t 2 hoiv

3*4 & Expofition Chap. ff.

holy dependence, we are to acknowledge him in all cur ways, which is oppofedto leaning to our oxen under ft an ding, Prov. 3.5. This was prattifed in an exemplary way, by the Worthies, recorded, Heb. 11. 5 # The exercifing of faith on Chrift, for fan&ification and iife, and for performing of the duties of holinefs, hathmuch influence on the believer's fuccefs in all thefe -, for, this is our victory, whereby the world is overcome, even our faith, \ John 5. 4, 5. And therefore thefe that are moll in the ufe-making of Chrift, for the helping them for-' ward in their way, cannot but come belt fpeed •, for, leaning on him, and going up, are here £ joined together: And fo they can never make progrefs in holinefs, that make not ufe of Chrifl in- their endeavours after it • God hath fo coupled ufe-making of Chriff, and progrefs in holinefs together ] that Chrift may bear all the glory of the believer's fuccefs in the way of ho' linefs, and that he that glories may glory in him. 6>. The believer's walk toward heaven is both a ftately, and alfo an eafy and fuccefsiul walk \ for he is to go about all duties in the ftrength of Chrift • and fo Chrift bears the burden, and his yoke becomes eafy : It is the neglecting of him, that makes all duties wearifom, 7. It is no little piece of the dexterity of a holy walk, and is the great commendation of it, to do all we do by faith, to walk and go on in the faith of his ftrength, as leaning on him -, this makes the Bride's pofture wonderful for its rarity and commendablenefs. 8. Altho' doing of duties will not prove an intereft in Chrift, and altho' believers come not to perfection, or any exatt fuitablenefs in them,, yet, the doing of them in the ftrength of Chrift, and walking, as leaning on him, will make out an interefi in him : None can actually imploy him, for bearing them through in duty, who have not firft clofed with him, as their. Beloved, for obtaining of pardon : This is theBride's property,. Chrift is firft her Beloved, and then fhe leans u-pon him, to be helped in her walk. 9. That is folid faith, which doth empty the believer of himfelf, in the performance of all duties, as well as of righteoufnefs in the point of his juftification : The native work of faith is to make the foul reft on Chrift, yea,anddually it makes the foul reft on Chrift alone *, for, all true faith lays the burden of all duties and. difficulties upon: him, and fo is it compared.to leaning*.

B R I D E.

Verfe—5. I raifed thee up under the apple-tree: there thy mother

brought thee forth, there fbe brought thee forth that hare thee.

The fecondpart of this verfe, in thefe words, I raifed thee u^ &c. are not without obfeurity : We. take the words to be a new argument of the Bride's*

whereby.

whereby (after this exclamation of the daughters of JerufMem) fhe comes in to prefs her former fuit upon the Bridegroom,, and proceeds in it, as being loath to be interrupted or diverted from her direct application to him *, wherefore, fhe feems to take no notice of what the daughters fpoke, and makes no reply, but infiantly goes on in her wreftling with him, as if nothing had been fpoken by them. That they are words fpoken to him, the Affixes in the Original make it clear \ for, although there be no fuch difference in our language, whereby we may difcern whether the word thee, be mafculine or feminine, as fpoken to man or woman, yet, in the Hebrew, there is a clear difference \ and fo, the word thee? I ralfed thee, being in the Original of the mafculine gener, it is thee man, or thee my beloved or husband •, and therefore, they cannot be underftood as his words to her, but as hers to him, feeing it may be clearly difcerned in the Original, that they belong to a man, and it is a different word from that which is ordinarily fpoken of a woman : and there being no convincing example to the contrary, we muft fo under-Hand the words here \ and, to underfland trvejn otherwife, would bring-in needlefs confufion in that language. Next, That her fcope is to prefs for nearnefs with him, both what went before, and what follows, do demonftrate^ which alfo the opening of the words will confirm. In them there are two experiences afferted, which tend both to this fcope : The firft is, her own experience, I raifed thee up under the apple-tree. The fecond is, the experience of all other believers, there thy mother brought thee forth,. there fie brought forth (for thee in this repeated expreflion, is not in the original) that bare. thee. .

By the apple-tree, we underftand Chrift himfelf, who is fo called, chap. 2. 3» becaufe of his fruit and fliadow, under which fhe fat down. To be under the apple-tree, fuppones her to be near him,and actually delighting her felf on him, ' as being abundantly refrefhed under his fhadow, as was cleared, r/w/?. 2. 3. Her raifing up of Chrift, imports thefe three things, 1. A duty on her part, (to fay fo) putting him to fhew himfelf fomeway for her, more than formerly he- had done: fo, to raife? or awake, when it is applied to God, fignifies, as, Pfal. 7. 6. Pfal. 44. 23. Awake, why fleepeft thou,?' arife, caft Uf not of 7 So then, the meaning of thisexpreffion,/r^//"^ thee, is, I dealt with, and importuned thee hi this. 2. It implies importunity in dealing with Chrift -, inceffantly flie flirred him and with petitions preffed him : fo, when it is faid,. J/*.- 54. 7. No man ftirs up himfelf, &c. the word, .ftirs up? .. is the fame word, and imports more than to pray : it fignifies livelinefs and wrefling in it, as fowls ufe to ftir their young ones when they would have them flying,- from which; the word is borrowed. 3; It implies fuccefs, I not only made application to thee* and was helped to be ferious •, but I prevailed, and thou was awaked Cvnd raided;

fed,and did make thy felf in more than an ordinary way manifeft to me,and for me, when I, being admitted under thy fhadow, took that opportunity to deal with thee. This then is the fcope and ftrength of this firft affertion, It is no marvel (faith fhe) that I long for thy company •, for, by former experience, I have found the good of it, not only for prefent cafe under fad difficulties, but alfo I have been thereby helped to more liberty in prayer, and have had fuccefs for attaining new experience of thy love ; therefore, I defire thy company fill, and cannot but defire it*

The fccond affertion is more broad and extenfive, Not only I (faith fhe) have found it fo } but all thy people have found accefs to thee, or thy bleffed company and pre fence fmgularly useful to make them fruitful, as having much influence, thereon. So, by Chrift's mother, here, we conceive, is underftood the believer, in whom he is formed and brought forth, as we cleared on chap. 3. 11. and they bring forth Chrift, ift, By giving him a being in their hearts, where he had it not before : His image is in fome refpefl: himfelf *, and when his image is brought forth in the foul, Chrift is faid to be formed and brought forth there, idly, By bringing forth of the fruits of Chrift's Spirit before others ; when being, as it were, in travel in the purfuit of holinefs, they are helped to manifeft his image (after which they are created) in their converfations. $dly, By attaining to the knowledge of this, that Chrift is in them *, believers being, as it were, in travel, till they know their delivery ; but when that is clearly made out, and intimate to them, then (as the woman that brings forth a man-child, John 16.21.) they are at quietnefs, as being delivered. The force of the argument lies in the word there, which relates to the apple-tree : Vnder the apple-tree (faith fhe) where I raifed thee up, being admitted to thy fellowfhip 7 there alfo they were mafy fruitful, and delivered from their former pangs and travel, even as I was ; and when it is found in the experience of all thy people, as well as by me (faith fhe) that thy pre fence and company is fo ufeful, it can therefore be no delufwn, nor is it any wonder that I fo prefs after it. And by this it feems, that bringing forth of Chrift, in this fecond part, is the fame in fubftanccwith raifmg of him up in the former, to wit, the obtaining of fome fenflble manife-ftation of Chrift's refpeft, by which thefe, who were formerly in pain to have Chrift formed in them, are now delivered and eafed from the flames of iealous love, that are as pangs to fuch as travel in birth (as it were) to have their intereft in Chrift made clear, as the words in the following verfe exprefs. Obf. 1. That which in a believer's experience hath proven ufeful, is in a fpe-cia! manner lovely and commendable to them : Experience is a moft convincing demonftration of the worth of any thing, and leaves the deepeft impref-fion thereof behind it. 2. The more any by experience have learned Chrift's tvorth, and the more they have tafted that he is gracious, their affeftions do

the more vehemently ftir after him. 3. ChrifTs prefence hath many great and excellent advantages waiting on it: It brings eale and quietnefs to thefbu], and gives refrefhment under hi fhadow } it gives accefs to pray with freedom, and duties then have ufually a fenfible fuccefs. 4.The believer looks upon it as a great mercy to have freedom in prayer, and to be heard when he prays : That by prayer flie raifed Chrift vf, is remembred as a mercy not to be forgotten $ and this yet commends unto her the good of fitting under his fhadow. 5. Accefs to Chrift is no time for fecurity, but for prayer y and when the believer is admitted to folace himfelf in Chrift's prefence, then fhould he be diligent in wreftling with him,"and improving that opportunity for preiftng after a further manifeftation of him. 6. There are fome experiences that are unqueftionable to all believers, tho' they be myfteries to all others in the world. 7, It is not a little ftrengthning, yea, exceedingly confirming to believers, when their experience and the experiences of other believers co-incide, and jump in the proof of the fame thing. 8. Altho' believers may in fome things differ, yet there are fome things commonly found good in experience by them all: This is the advantage of ChrilVs company, there was never a believer that attained it, but he found much good of it j and thefe, who dill travel for it, apprehend groundedly that there is an unfpeakable good in it,

Verfe 6. Set me as a fed upon thine heart, as a feal upon thine arm : for loVe U ftrong as death , jealoufle is cruel as thegraVey the coals thereof are coals of fire y which hath a moft vehement flame.

Verfe 7. Many waters cannot quench loVe, neither can the floods*

drown it: if a man would give all the fubjiance of his houfe for

loVe, it would utterly be contemned.

In the 6th verfe, fhe proceeds to her fecond petition,wherein flie is ftrength~ ned from her former experience : The fuit is in two expreflions, to one pur-pofe ? and it is preffed with feveral reafons, in the end of the fixth and fe-venth verfes * 7 whereby fhe fhews r that lefs could not be fatisfying to her, and this much fhe behoved to havegranted her. The firft expreilion, holding forth her fuit, is, Set me as a feal upon thine heart: The fecond is to the fame purpofe, in the words that follow, and as a feal upon thine arm., By ChriiVs heart is fignified his mod inward affeclion j for, it is frequent in fcri-pture by the heart to fignifie the moft inward affections v fo>. Matth».6. lii Where the treafure is x there the heart will be :, and, chtp, 4, p 4 Thou haft raviftied

rr.y

my heart j'Sec. A feat is ufed for confirming evidences, or doling of letters:

They have ibme peculiar ingraving on them, ferving to diftinguifh the deed

of one man from the deed of another •, wherefore men ule to have a fpecial

care of their fignet or feal: (for both are one upon the matter and in the

Original) Thus Ahafuerns kept his feal upon his own finger, Efth. 3. 10. 12

So then, from this we may fee, that a feal, or fignet, fignifieth, \fl 9 What one

hath a precious eileem of 0 and therefore, Jer. 22. 24. the Lord*faith of c*-

niahy Tbo"* thou wert the fignet on my right hand, &c. And, Hag. 2. 23. the Lord

expreffeth his love to Jerufalem in this, that he would take Zerubbabel, and

make him as * fignet. idly 9 By feal is fignified fomething that makes an impref-

fion, and leaves a ftamp thereof behind it, that doth not wear out again as

a feal doth on the wax. Next, By ChrifTs arm, may be underftcod his care

of his people, outwardly expreffed in the effe&s, wrought by his power for

their good: So, Ifa.-^o. 11. it is faid, he will gather the lambs with his arms

Thus then, to be fet as a feal on his heart, doth imply, (i.J Exceeding great

nearnefs to Chrift, even to have a fpecial room and feat in his heart. (2.) It

imports a fettlednefs in that condition, that fhe may be fet there, as the Lord

frith of Jerufalem, 2 Kings 21. 4. there I have fut or fet my Name \ and as

kiSyPfal. 132. 14. there will I dwell. (3.) To be fet asa feal on his arm^ takes

in further, that, as fhe would be always minded by Chrift, and have him

loving her } fo would fhe have him in all his difpenfations making that ma-

nifeft, and that (as it werej they may bear it ingraven upon them, that he

minds her 7 like that expreffion, 7/^.49. 14. J have graven thee upon the palms

of my hands , whereby he expreffeth his mindfulnefs of her, tnat he could

look to nothing in all his works, but he faw (as it were) her name ingraven

thereupon *, for, all his works exprefs love to her. In fum, we conceive, the

words look to one or both of thefe fimilitudes or allufions \ 1/?, In general,

to men who had fuch refpett to their feals or rings, that they wore them on

their fingers, and carried them ftill about with them : Now, fhe would be

carried about on his heart, and have him fympathizing with her in every

thing fhe meets with, zdly. And more efpecially, it may allude to Aaron's

breaft-plate, whereby he did carry the names of the children of Ifrael on his

heart, Exod. 28. 12, 19. which ingraving is faid to be like the ingraving of a

fignet, in which the High-prieft was certainly a type of Chrift : However,

this is certain, that fhe would be eftablifhed in her union with Chrift, fo that

neither defertions on his part, nor backflidings on hers, might marr that 9

but that fhe might be fixed as to her union with him, and made to abide in

him, as the impreffion of a feal is fixed upon the wax, and made to abide in

it. Obf. 1. True love to Chrift will be bold, prefling and importunate in its

fuits to him \ it will not fiand to feek any thing that may endear him to the

foul,

foul, to have him as ft.brothity ?aai <o$e w#rn upm Us Mi*, &c. *, Chrifrfc heart and infide is moft heardbm to "die forever, who hath had any difttf-very thereof made unto his foul \ and true love can fettle 110 where, till it get a lodging in his very heart, that is the proper retting place of a believer, and that is the refrefhing, which can make the weary to reft. 3. Love to Chrift would not only "he -near/*him, but would be fixed and eftablifhed in hearnefs with him. 4* A flayed, immovato'condition, or frame of heart, in the enjoying of communion with Chrift, is nW&' deferable and profitable *, and therefore, it is no marvel it be longed for. 5. There is no flaying or fettling of a believer, till he be admitted to dwell (as it were) in Chrift's heart, that is, to dwell near him in the believing and enjoying of his love : all other grounds are wavering, but this is liable \ and dwelling here, if it were prefixed after, would bring more eftablifhment.

This feeras to be a peremptory fuit -, fhe doth therefore give two reafons to prefs it, both which mew that it will not be unpleafant to Chrift, nor can-it be condemned in her : Aw-(faith fhe) the lave that frejfeth me to it is cffuch a. vehement nature, I cannot refift />, more than death, the grave, or fire can be refift-ed. This reafon is contained in the reft of the fixth verfe : The fecond rea fan in the following, wherein me fhews, that the love, that preffed her, was was of fuch a peremptory nature, and fo untraceable (if we may fo fpeak) as to this, that there was no dealing with it ; if it did not obtain its defire, no other thing could quench or fatisfy it. The ftrength of her love is amplified in the fixth verfe, by three fteps, in feveral fimilitudes. By love, here, is underftood that vehement, ardent defire after Chrift's prefence, which is kindled in the heart of the believer. And, Firft, It is called ftrong, inrefpecl: of its conflraining power, whereby the perfon that loves is led captive, and brought down as weak under it, fo that he cannot withftand it: Saith fhe, hove mafters and will undo me, if it he not fatisfied ♦ love-ficknefs fo weakens the foul, when it once feizeth on the heart, till it be cured with Chrift's prefence. Next, It is called ftrong as death, which is fo ftrong, that it prevails over the moft powerful, wife, mighty and learned in the world, Ecclef.S. 8. there is no dij charge in that war ; neither can the mofl mighty monarch encounter death, and ftand before it: So (faith fhe) I can no more ft and again ft the ftrength of this love, it overpowers me, and is like to kill me, if it he not fatisfied n The fecond ftep or degree of this love, and the fimilitude illuftrating it, is in thefe words, jealoufie is cruel as -the grave : It is the profecution of the fame purppfe -, only,, what fhe called love before, is here termed jealoufie. J'edcufie may be taken in a good fenfe, or an evil: In a good fenfe, jealoufie is the higheft degree of love, or love at its height, and is the fame with zeal \ thus the Lord is faid to be jealous for his glory ; And it imports, (1.) Ardent

U 11 affe*

affe&ion, (2.) Defirc of enjoying, (3.) Impatiency of delay, (4.) A deep meafure of grief, mixt with We, for any feeming appearance of a difappoint-ment in the enjoying the perfon they love, or when they do not meet with love again from the perfon whom they dearly love i So jealoufie in this fenfe is applied to both God and men, but properly it agreeth only to men ; for there are no iuch pa/lions in,God, tho* he, condefcending to our capacity* fpeaks thus, of himlelf, after the manner of men. Now this jealoufie is fail Co be cmd, or hard \ it is called, Prov. 6. the rage of a man : And this was the jealoufie, or -z.eal, that aid eat up David, Pfal. 69. and fo it is compared to the grave, which, Prov. 30. is the firft of thefe four things that are never fatisfied, but waffes all the bodies that are laid in it: So (faith lhe) this love if minei being at a height, torments me re (liefly, as if it were cruelly perfecutwo-me, till it be fatisfied with a good anfwer from thet, 0 my Beloved ! In an evil fenfe, jealoufie fignifies not a fimple fear of miffing the thing men defire, or a fufpicion of their own ihort-coming in attaining of it, but a groundlefs fufpi-cion of them whom they love, as if they did not entertain their love as they ought: And thus, jealoufie is called the rage of a man, Prov. 6\ 34. and {o, here, this cannot be altogether excluded ; jealoufie, thus taken, having in it fome unbelief which torments believers horribly, when the fufpicion of Chrift's not taking notice of them grows : And this is frequently to be found in the faints cafes, in times of defertion ; they are then very apt to fufpeft God's love, and this exceedingly difquiets them, the want of the faith and lenfe of his love being a death unto them, PfaL 77. 8, 9, to. And fb the rea-ibn runs thus, Let me be admitted to thy heart, for my love will be fatisfied with no lefs ; And if this be not obtained, jealoufie and fufpicion of thy love may fieal in and that will be torturing and tormenting : And therefore fhe puts up this fuit that fhe may be fit as afeal upon his heart, to have that prevented ; for, fhe cannot abide to think of it. Thirdly, She compares this jealoufie to coals of fire (the coals thereof are coals of fire) for their vehement heat, tormenting nature, and confuming power ; all which are to be found in this ftrong and jealous love, it is vehement for heat, painful and deftruttive as fire is : Yea further, it is compared to coals that have a mofi vehement fame ; or, as it is in the Original,, the. flame of God , for, fo the Hebrews do name any thing that is fuperlative in its kind: And this is added, to fliew the horrible torture that ChriS's abfence, and love-ficknefs hath with it, to a tender loving foul • efpecialiy when carnal unbelieving jealoufie enters and prevails,, they cannot abide it, but would choofe any rod before that, if it were at their eledlion. Obf. 1. Love to Chrift, where it is firong and vigorous, will make firange and mighty impreifions on the heart, which ethecs are not acquaint with and will break out in fuch expreffions r as men of the world may wonder what

they

1 ■— ■ — .« ii.

they mean, none of them having any foch feeling or feri&blenefs G f Chrift's abfence or prefence. 2. Where true love to Chrift is, it is a moft conftrain-ing thing } the foul that hath it cannot but purfue for Chrift, and go about all means which may any way further its communion with him. 3. Where love begins to purfue after Chrift, the longer it be in meeting with him, it increa* feth the more, where it is real *, and the moe difappointments it meet with f it grows the more vehement, .till it break out in jealoufie and Zeal. 4. Believers, that have true love, are ready to fall in jealoufies of Chrift, and to be fufpicious of his love, efpecially in his abfence : This is fuppofed here, that where true love to Chrift is, there may be jealoufie of him. 5. Where jealoufie enters, is cherifhed and prevails, it is not only difhonourable to Chrifr, but exceedingly torturing to the believer : There is not a more vexing gueft can be entertained, than jealoufie of Chrift. 6. Jealoufie of Chrift's love may be where there is little caufe \ and often where there is ieaft caufe, it is mod ready to enter : the reafon whereof may be taken from the ardency of the foul's love to him, joined with the miftakes they have of his way •, fo, I fa. 49. 13, 14. For, confidering what is gone before, it might be thought, that, whatever any other might feem to have, the Bride had no caufe of jealoufie. 7. Believers would endeavour to prevent all jealoufie of Chrift and his love, and by all means feek to be eftablifhed and confirmed in the faith of his love to them, as that which can only keep and guard the heart againft thefe finful fufpicions and jealoufies. 8. Tho' this jealoufie be vexing, yet fometimes the believer cannot rid himfelf of it, it will fo prevail, and is fo cruel againft him.' o. In the fimilitude of death and the grave, that is here made ufe of, it is implied, that no man fhall efcape death and the grave •, they are as ftrong and mighty conquerors, that prevail over all that come in their way : It is clearly hinted here, that the believer carrieth this convi&ion in his heart, that fome-time he will be prevailed over by death and the grave. This is no ill im-preflion, The graves are ready for me, and, I have [aid to corruption , Thou art my father } to the worm. Thou art my mother, and my fifter. Job 17. 1, 14.

Her fecond reafon is contained, verfe 7. and it is taken from the perempto-tinefs of her love •, for, her love is fuch as it will have love from Chrift again, or no other thing will fatisfy it. This is two ways illuftrate, Flrft, From its invinciblenefs, which appears in this, no oppofition can extinguifh it, Many waters cannot quench love 9 neither cap the floods drown it: Waters will quench fire, but nothing will quench this love. By waters, in fcripture, often fas, Pfal. 42.7. and 93. 4. and frequently) are underftood affli&ions, croffes, and even fpiritual defertions, PjaL 42. 7. All thy waves and billows have gone over me 9 Pfal, 109. i? 2. And fo here it faith, Love to Chrift is of that nature, and is fo ftrpngly fixed on him, that no crofsor rod, nay, not the blacked difpenfations

aacttddfkt»r«€aflfiki&ke it niter % but it will flick to him Jthrongh and over all *, as, R»m. 8. 35. neither famine^ J word, pefiilence, &c can do it, but it triumphs (Wer all, though floods of trial and oppofition were let cut upon it. The fecondwsy, how the peremptorinefs of love is illuftrate and proven, h, that it reje&s all offers, that may be made to it by any other that: would-have Chrift's room. There are two fcrtsof trial*, that ordinarily carry fouls away from Chrift : the hrft is on the left hand, from croifes 5 and when thefe will not do.it* but the thorny ground will abide the heat of the fun , yet, the fecond fort of trials, to wit, the cares of the world, and the deceitfulnefs of riches, which are tentations on the right hand, may choke the word, and carry the foul away : But (faith me) true love to Chrift will be prevailed ever by neither, it will trvft arid capitulate with other lovers upon no terms ; nay, though a man would give it aU the fubftante of hi*, h$ufe, that is, all that can be given, though he would leave nothing behind, but give it all to one that loves Chrift,: for love, chat is, to purchafe and buy away the foul's love from Chrift, that it may be given to fome other thing that comes in competition with him, fb to bud and bribe the foul's love from Chrift, that it may fettle on fbme other thing that is offered in his place l What entertainment would be given to fndr offers and treaties ? True love (faith fhe) in fo far a& it is true, and lively fo exe/r ctfe (ptherwije where fomethlng of true love u, the foul may often be enfnared) would Utterly contemn it, or, as it is in the fttft language, contemning it, mould be contemned •, That is, not only would all fuch alluring offers be rejected, but with a holy difdain and indignation, they would be defpifed, abhorred and a-bominated, as unfuitable once to be mentioned : So that true love to Chrift ifriil not once enter to capitulate, what to have in Chrift's room •, but all pof-fible overtures, which may be made by the item and the world to divert it, will be abhorred and lothed utterly, and accounted as lofs and dung, Philip. 3. %* And therefore, thfe reafon concludes, At thy heart I muft be, for my love will neither be boafted from the?, nor bribed or allured to be fatisfied with any other thing in thy room \ but thee 1 muft have upon any terms, and muft not be refiifed of this my fuit, of being fet as a feal upon thine heart: And this fort of peremptorinds from love, v/ill not be accounted preemption by Chrift, flor is any-Ways difpleaftig, but moft acceptable to him. Obf. 1. Whete true iO'-e to Chrift is, there will be many effa^fs to cool it, or to divert it, an$ draw it away from him. It is no eafy thing to get love to Chrift kept warm ; i'or, the devil and the world will efpeciaily aim at the throwing down of this hold and bulwark, that maintains Chrift's fntereft in the foul. 2. The devii hath fever'al kinds of tentations, which do aft drive eipeciafly at this, to cool she believes ^ffeSiom ih t&t love of O-rift 3 and tMe Orations may be

conGr-firy^

contrary,, fome of thrift mi;ft<nin£ the difficulties that follow thefe that love him, and fuch as the tempted feelers of Chrift may be oftentimes exercifed with-, for, they often meet with rtproaches, or other affliftions in the world : Others of them, again, alluring the heart to embrace fome other thing in Chrifi's room, and making fair offers of advantages to thefe that will take the. way of the world in following of them. 3. The lovers of Chrifl may be af-faulted by both thefe extremes fucceffively \ and when tentations from the one hand fail, then tentations from the other begin 7 fo that the believer would coi.ftantly be on his guard. 4. The tentations that come from the right hand, and entice the foul with the offers of worldly pleafure, honour, riches, &c. are more ftrong and fubtil than the other, and more frequently do prevail,, yea, fometimes when the other may be rejected 7 therefore, this is mentioned after the other, as be^ng that wherewith the foul is a/faulted, when the firft cannot prevail, and fo the devil leaves this till thelaft : when Tie was permitted to tempt Chrift, having tried him with feveral tentations, at lafi he makes offer of the world to him, Matth. 4. 9. 5. Tentation will fometimes make great offers, as if nothing more could be offered,, even all the fubflance of the honfe •, and frill it offers more than it can perform, when it is in its offers moft fpecious : The devil at once offered all the world to Chrirr, Matth. 4.9. though he had not power of himfelf to difpofe of one of the Gadarenes fwine. 6. The great fcope of the world's courting a man with its offers, is to gain his love from Chrift 5 this they had need to look well to, on whom the world fmiles molt, for then the tentation to this ill is firongeft. 7. It is a proof of true love to Chrift, when it can endure and hold out agairift tentations upon all hands, and that when they are moft fpecioufly adorned.. 8. Where love is true, altho' it may be fometimes (as it were) violented, or the foul in which it is, circumveen'd asd beguil'dby tentations ( as the experiences of faints do clear) yet when it is at it felf, or in good cafe, it will not deliberately capitulate to admit any thing in Chrift's room, but will referve it felf wholly for him ; where love cedes, and yields finally, it is a fign that it was never true. 9. Tentations, though moft pleafant, yet tending to divert the love of the fbul from Chrift, mould be with indignation, at their firft moving,and appearingjieje&ed, to. Love will not only refufe a content to fome tentations, but will have a great abhorrency at the moving of them \ whereas others, though -they may* as to the external a&ings, refift thefe tentations, yet their wanting of this in-cBgnation, bewrays their want of love. 11. As it is good to be acled,. in doing of duty, from a principle and motive of love } fo isit good and comraendable # fo reject tentations upon that fame account*.

\ferii

Verfe 8. We baVe a little fifter, and (he hath no breafts : What jball we do for our fifter, in the day when fhe Jhall be fpolgn for ?

The Bride's third petition, for thefe that are not yet brought in to Chrift, followeth in this eighth verfe : Her love is ftrong in prefling for the enjoyment of Chrift j and feeing it hath two arms, as it reacheth out the one to embrace Chrift, fo it reacheth out the other to bring others in to him : Love is very defirous to have others enjoying him with it felf: And by this arm of love, the Bride is pulling in thefe that are yet ftrangers, that they may be engaged to love Chrift * ? and flie forgets them not, even when fhe is moft feri-ous for her felf: This being an undoubted truth, that, whenever our love is moft fervent after Chrift for our felves, it will alfb be moft fenftble and fym-pathizing, in refpecl: of the condition of others .- when love is hot and fervent the one way, fo will it be the other way alio j and when it cools to the one, it alfo decays in refpecl: of the other. We may take up this verfe in thefe three, Firft, She remembers and propounds her little fitter's cafe to Chrift. Secondly, There is her fuit, in reference thereunto. Thirdly, This fiiit is qualified, in the laft part of the verfe.

i/?, Her little lifter's cafe is propofed in thefe words, We have a little fifter^ that hath no breafts: Here much love and fympathy appears in thefe three things, (i.)That fhe is called a fifter, (2.) Our fifter^ (3.) A littlefifter, and without breafts , which do exprefs much tendernefs of affection and fympathy.. *ty fifter, is fometimes understood, more ftri&ly, fiich as are renewed converts to the faith, whether in profeftion only, or really, 1 Cor. 7. 15. but that is not the meaning here j for, the fifter here mentioned hath no breafts, and is notyetfpoken for. Again, fifter maybe more largely taken, for one, or all of thefe three, ift, For all men, as partaking of one common nature, zdly, For men of one ftock and nation \ fo Samaria was fifter to Jerufalem, &c. Ez*k. 16., 46. $dly, For the Elect who are yet unconverted, who are fifters in refpecl: ofCfod's purpofe, as they are Chrift's Jheep, John 10. 16. and fons of God) John 11. 52. even before their converfion •, for which caufe, the fifter^ here fpoken of, is faid to have no breafts, as not being yet changed from her natural condition -, and fo we take this eipecially to look to the unrenewed Ele.a, not fecluding the former two. The fenfe then is, There are yet many who have intereft in, and many that belong to thy eleftion, yet un-called. Now, it is their in-bringing, and the making of them ready to be Chrift's Spoufe and Bride, that fhe hreathes after, and prayeth for. Next, it is faid, We have a fifter^ andfo flie is called our fifter, that is, thine and

mine*'

' ■ ■ "" ■■ ' — ~~" —-—— 1 1 ——■

mine : Chrift's fifter, because of his pnrpofed refpe£t to her ^ the believers lifter, not only becaufe of their native and kindly fympathy, but alio becaufe of the common adoption, to which they are defigned. She is called a little fifter, and that hath no breafts, 1. To fhew the fad condition that the unconverted Ek£l are in, like little young children that are unfit to do any thing for themfelves, and altogether unmeet for the duties of marriage, as thefe at age % who have breafts, are: Thus, JEz^.16.7. the wretched condition of that people, before they were taken in to God's covenant, is fet out by this, that their breafts were not formed ; and the good condition that followed their being in covenant is expreffed thus, that their breafts were faflrioned* This then is the fcope here, to mow that this little fitter was yet in nature, unmarried to Chrift, yea, (as to many of the unconverted Elect) not fpoken for, or called. 2. She is called little, to exprefs the Bride's pity and fympathy v as one would fay of a young one, that cannot do any thing for her felf, What will become of her ? fhe is a little one*

idly, The fuit is, What Jhall we do for our fifter ? This is a petition, that feems to have more affection than diftin&nefs in it: It is propofed by way of queftion, the better to exprefs her fympathy \ where fhe difputes not,, but again afferts his relation to her, and puts no queftion but he will be tender of her ; and withal acknowledged that there is a duty lying on her felf, in order to the cafe of her little fifter, but would be informed and taught by him in the right difcharge of it : and fb this queftion fuppofeth necefllty and wretchednefs in this fifter, affe&ion and duty in her felf, but unclearnefs how to difcharge it. Now, the way, fhe takes to be helped in it, is the putting up this petition to Chrift, What fiall we- do ? faith fhe : Not as if Chrift knew not what he would do* but it fhews her affe&ion to this fifter, and her familiarity with him y and alfo, that fhe will not feparate his doing from hers, but looks upon it as her duty to co-operate with him, in bringing about the converfionof their little iifter.

The qualification of her fuit is, What Jhall we do for her, in the day that fhe fhall be fpoken for? This phrafe, tofytak for her, is in allufion to the communing that is ufed for the attaining women in marriage : We find the fame phrafe in the Original r 1 Sam. 25* 39' David fent mejfengers to commune with Abigail* that he might take her to wife : Now (faith fhe) our little fifter is not ready, nor fpoken for j but when ihe fhall be fnited or communed with, what fhall we d& then ? This communing is the Lord's dealing by his minifters in the Gqfpel, with people, to marry and efpoufe his Son Chrift Jefus •,. fo it is often called, Matth 22..3. Ht fent forth his fervants, ta> call them that were bidden to the wedding : The minifters ofthegofpel are-his ambafTad6rs, to> tryft this match r and to clofe it, 2G?r, 5. 19. and 11,2, The day when they

"fliaill

ihall be fpoken for, is either whilft the means are amongd people, and fo. that is the ace j>able time, 2 Cor. 6. 2. or more efpeciaily, when the means have any force on them, and God feems in a more than ordinary way to treat with them, then it is the day of their vifitation, as id was in the days of thrift's minidry, tho' that people were treated with before. In fum, the meaning of trie verfe is this, There are many who m thy purpefe are defigned to be heirs of life, who yet are ft rangers , and not fuited or engaged ; now, when the go/pel comes amangli fuel?, or, by ft Wring them now and then, puts them in feme capacity to be dealt with, what fijall be done for them, to help on the bargain, that the

.rriage be not given up, when it hath c§me to a treaty, and thou haft by the gojpel befpoken them, and propounded it f It may look to fifter-churches, and, no "quedion, the believing Jews, who under flood the prophefies of the Gentiles converfion, did then long for their in-gathering, and the in-churching of them (for we were then to them a little fifter without breads) yet we cannot aftrlQ: it to that, but now, and to the world's end, it fpeaks out the believer's defire of the perfecting of the faints, and the building up of Chrid's body, as well as it fpoke out their defire after this then : And, by the fame fympathy, the converted Gentiles long, and ihould long, for the in-bringing of the elder fifter, the Jews, who now have no breads, and alio of the fulnefs of the Gentiles, who are as yet unconverted} And, according to the drain of the Song, it takes in the believer's refpeel: to the converfion of other Church-members, who being indeed not converted, and not effectually called, they are without breafts, and fo to be helped forward in the time when God is befpeaking them, and tryfting with him.

Obf. i. There maybe relations betwixt one in grace, and thefe who are yet in nature, which grace doth not diffolve, but fanttifie •, the little fifter is a fifter, though unrenewed, and the Bride's defire is to have her gained. 2.' There is a jointnefs, and community of relations betwixt Chrift and the believer, they have common friends and intereds} and as it is betwixt husband and wife, t\)e fifter of the one is the fifter of the other. 3. Before men be by faith married to Chrid, even the Elect in that eftate are lying in a mod mi-ferable, wretched condition, as Ave may fee, Ezjk. 16. 3. They are JLothfom before God, and indifpofed and unfit for being fruitful to Chrid in any duty, as a little damfel without breafts is unfit for marriage. 4. The converted Elect mould be tenderly affected with the fad condition of the unconverted, efpeciaily of thefe that are in any relation to them, and to whom God hath refpeel: in his fecret purpofe, tho 5 definitely they be not known unto them : And this tender affection ought to appear, in fympathizing with them, pitying of them, holding up oi their condition to God, and praying for them, as the Bride doth for the little fifter: And when the cafe of believers is right,

they

they will be making confeience of longing, and praying for the gathering-in of all the Elect, that ChrifVs work may be thronghed and perfected, and that his kingdom may come in the earth. 5. It is a moft difficult bufmefs, how-to get the converfion of finners promoved, and Chrift's kingdom advanced \ believers will be non-pluffed in it, as being put to fay, What Jliall we do t 6. The Lord hath a way of efpoufmg and marrying to Chrift Jefus, even fiich as are by nature moil finful and lothfom j it is fuch that he fuits, wooes and fpeaks for, that they may be married to him. 7. ChrifVs great defign in thegofpel, by fending minifters, from the beginning, was, and is, to efpoufe a Bride to himfelf, and to make up a fpiritual marriage betwixt him and fuch as by nature were lying in their blood* 8. He hath a fpecial time of carrying on this treaty of marriage, a day before which he treats not, and after which there is no opportunity of a treaty cf grace •, it is the day of finners merciful vifitation, and an acceptable time for a people. 9. In this treat/, by the miniftry of his ordinances, the Lord will fometimes more effectually drive the defign of the Gofpel, namely the matching of finners to Chrilt, than at other times, and will befpeak them more plainly and convincingly, as he doth, chap 5. 2. 10. When the Lord preffeth clofing and matching with Chrift home upon finners, there is great hazard left it mifcarry, and be given over unconcluded, through their own default, 1,1. It is amain and fpecial feafon for believers to ftep in, to further the engaging of others to Chrift) when the Lord is putting home upon them the fuit and offers of the Gofpel, and when they are put to fome ftir, and made fomething ferious and peremptory about it. 12. It is a great happinefs to be fpoken for to Chrift, every one is not admitted to that privilege } and it is our great concernment, to fee how we make ufe of that our day, when he treats with us. 13. There is nothing wherein a believer's love to his friends, or to any others, will appear more, than in endeavouring their converfion, and in longing to have them engaged to ChrirV 14. As God's call, in the Gofpel, is a wooing, or befpeaking for marriage betwixt Chrift and finners ; fo believers believing, is their confenting to accept of Chrift for their Husband, according to the terms of the contract propofed: and this clofeth the bargain, and makes the mar- ^ riage-, for, then the propofed offer of matching with Chrift is accepted of.

X x BRIDE-

BRIDEGROOM.

Verfe <?• If fa be * vdh m *$ build upo)i her a palace of fiber: and if flit be a door^ we will inclofe her with boards of cedar.

This verfe contains the Bridegroom's anfwer unto the Bride's laft petition : Our Lord loves to have his people praying for others, as for themfelves •, and therefore, he fo accepts this petition for the little fitter, that inftantly he returns an anfwer thereunto, by a gracious promife j in which we are to con-fider thefe four things, 1. The party to whom the promife is made. 2. The promifer. 3. The promife it felf 4. The condition that it is made upon, (ij The party, to whom this promife is made, is implied in the words, flie^ and her, that is, the little fitter yet unconverted, who is mentioned in the former verfe. (2.) The promifer is, we, that is, the Bridegroom and the Bride, to whom this fitter ttands in relation, verfe. 8. Or rather, we, the Father, Son and Spirit (as we took the like expreffion, chap. 1. it.j for, this work, which is undertaken and engaged for in the promife, doth belong efpecially to them. ($.) The promife is in two expreffions (as is alfo the condition) 1. We will build upon her a palace of fiver : A palace (if the word be Co rendred) is a place for dwelling in •, and here it fignifieth the adorning of her to be a manfion for his Spirit, and wherein himielf will dwell, which is a pri-viledge that the believer in him is admitted unto, 1 Cor. 3.1 6> 17. and 6. 1 9. and this is more than to be a wall, which is an houfe, but not fo compleated and adorned. He is no common gueft that is to dwell there, therefore it is no common palace, but of fiver, both precious, and alfo durable, and ttately for it is matter, which he mutt have to dwell in : We will make her fuch, iaith he. The condition, propofed/in this part of the promife, is, If fie be a roalh. A wall is different from ttones, confidered in themfelves, and fuppofeth them to be built on a foundation : Now, Jefus Chritt being the only foundation r 1 Cor. 3.10. upon which the believer, who is the fpiritual temple, is built ^ this to be a wall fuppones her to be by faith united to him, whereby {he becomes fixed and fettled as a wall, who before was unttable: And fo the fenfe runs thus, Iffhe, the little fitter, when ihe fhall be fpoken for by the Gofpe), fliall receive the word, and by faith clofe with Chritt, then (faith he) we will throughly adorn her, as a manfion fit to be dwelt in, and we will make cur abode with her, John 14. 23. If we render the word, tower's, We will build w \xr towers of fiver, it comes to the fame fcope 5 Walls are for defence, and tliey are defective till towers- be built on them .- And fo the promife is to-ttrenctben and adorn her more, if Chrift be received by her* The fecond

gaat

part of the promife, is, we will inclofe her with boards of cedar : Cedar was *■ precious wood, and durable (as hath been often faid ) and to be inclofed with k, fignifies the adorning of her, and ftrengthning of her more. The condition, annexed to this part of the promife, is, If Jhe be a door : Doors make way for entry, and are the weakeftpart of the wall; The opening of the heart to receive Chrift, is compared to the opening of a door, VfaU 24. 7. and chap ^ 6 4. Here he faith, Although me be weak (poffibly like a door of fir) yet if fhe be a door, and give entrance to Chrift (for, all, without faith, are as houfes without doors to Chrift, that cannot receive him) we will not only adorn her, but alfo fix and ftrengthen her more. From all which it appears, that thefe two things are clearly to be found in the fcope, ift, That there is an accefs, and addition of beauty and ftrength promifed to the lktle fifter, even fo much as may fully perfect her beginnings,and carry them on unto perfection, as a. palace, or towers offilver, are beyond a wall ; and boards of cedar, beyond an ordinary door, idly, That thefe things promifed, are here made to hang upon the condition of her receiving Chrift, and being by faith united unto him, and built on him. That this is the meaning of the fuppofed condition, is clear, 1. From the promife that is annexed to it ; faith in Chrift is the condition, upon which all the promifes of increafe of grace, and eftablifhment, do hang: and the thing promifed her can be no other thing •, therefore, the condition muft be her union with him by faith. 2. It agrees with fcrip-ture, to expound her being a wall, to fignifie her union with Chrift} for Chrift being the foundation, and believers being the wall, there muft be fuppofed an union betwixt them, otherwife thefe names could not denote that relation which is betwixt Chrift and the believers, even fuch as is betwixt the wall and the foundation : Now this union, by which believers are built on him, is made up by coming to him, which is belie^ng, 1 Pet . 2.4,5. To whom coming as unto a living ft one (or foundation)^? dlRty** lively ft ones, are built upafpiri-tual houfe : Their coming to him builds them upon him, as the foundation -And,Eph* 2. thefe that are by nature aliens to the common-wealth oflfrael (as the little fifter is here, while ihe hath no breafts) are, by their believing on Chrift, faid to be of the htujhold of faith, and to be built en the foundation of the prophets and apoftles do&rine, whereof Chrift is the chief corner-ftone, verf 19, 20.,&c, 3. It is clear by the oppofition implied^ for, to be a wall, fuppofeth her to be that which fhe is not now, when fhe hath no breafts: and what that is, is clear from the next verfe, where the Bride faith, I am a wall, and my breasts like towers, and/a I have found favour in his eyes: Therefore, to be a wall, is to be a believer, whatever it includes more ; for, none is a wall but the Bride, and who find favour in his eyes, as her argument will conclude 5 and therefore, to be a wall, muft include faith. So then, the meaning of the

X X 2 j word-;

words comes to this, I tell thee (faith he) what we will do with our little fifter, when fhe fhall be fpoken for •, If fhe by faith come to Chrift, and be built on him, we will perfect that work, for her eternal cmmunion with him } yea, though fhe be weak and unliable, yet if fhe yield to Chrift, we fhall make her grace to grow, till fhe be ftable and firm : even as thou,by becoming a wall, hath thy breafis made as towers, and hath found favour to be friendly dealt with, fo fhall ihe, and upon the fame terms.

Obf i. That receiving of Chrift by faith, puts them, that have been Grangers to him, in that fame capacity for acceptation and communion with Chrift, that his Bride hath, or that thefe who were formerly believers have by their union with him. 2. All that were befpoken by the Gofpel have not intereft in the things promifed, nor can they apply them, till by faith they be united to Chrift, and fulfil the condition to which the promife is annexed, and that is faith. 3. One may really clofe with Chrift, and fo be a wall, and. yet have many things to be perfected : Grace is not per feci: at the beginning,, tut that wall hath a p.rface or tower to be built upon it. 4. The believers-growing in grace, even after his union with Chrift, is a great mercy, and is. as fuch promifed here. 5. Growth and increafe in grace, after converfion, is no lefs a work of Chr ill's, and a gift ofGod'Sjthan converfion it feif. 6. Chrift hath given a promife to the believer, for furthering and perfecting of his fen-ftification, as well as of his juftification. 7. Where there is any honeft beginning or foundation laid by real union with Chrift, altho' it be weak, yet it will be perfected, and that may be expe&ed j for, Chrift's word is here inga-ged fo r rt. 8. There are none of the promifed bleftings that can be expetted from hrift, without performing of the condition of believing in him \ and they, who reft on him by faith, may expett alL

BR ID E.

Vcrfe 1 o. 1 am a wall, and my breajls like towers : then was I in bis eyes as one that found favour.

In this tenth verfe, and the two verfes that follow, the Bride comes-in fpeaking and accepting the Bridegroom's gracious anfwer and promife : And firft, fhe doth confirm the truth of it from her own experience, verfe 10. and then, fhe doth more felly clear and ftrengthen her experience, by laying down the grounds from which flie draweth that comfortable conclufion (of finding favour in his eyes) in reference unto her ferfi vef m 11, 12.

Flrft^then, In the tenth verfe, the Bride brings forth her experience, for confirmation of the rruth of what the Bridegroom had fpoken : That they are the Bnde's words, we conceive, is clear \ for, this /, is fhe that put up the.

fuit;

V\,. .,■

fnit for the little filler, and by her defcription is oppofed to her, as being a wall, and having breafts as towers y which fie the little fitter had not ; and there is none other that hath found favour in Chrift's eyes but fhe. What the fcope is, fhall be cleared when we have opened the words, which have three things in them, 1. A fhort defcription of her own good condition. 2. An excellent advantage that followed thereupon. 3. The connexion of thefe two.

i/r, Her condition is fet forth in two expreflions, 1. I am a wall 7 that is, what the little filter was not, and what the condition, propofed by the Bridegroom in the former verfe, required : In a word, That condition is fulfilled in me y faith fhe *, by faith J am built on Chrift, and like a wall ft and ft able on the foundation. The fecond expreffion, fetting forth her condition, is, and my breafts like towers: This fuppofeth a growth and further degree of her faith. and other graces, as having not only breafts, which the little fitter had not, verfe 8. but breafts like towers, i. e. weil fafiloned, Ezek. 16~. 7. and come to fbme per; eft ion \ and fo fhe is a wall with towers.

Next, The privilege, or advantage which accompanies this her good condition, is held out in thefe words, / was in his eyes as one that found favour y or petce. To find favour in his eyes r is to be kindly and affectionately dealt with,, and to have that manifefted by fome fuitable evidence : So it is faid, Eft her found favour in the eyes of the king, and he held out the golden fceyter to her, Eiih. 5. 2. The thing that Mofes pitcheth on, as the evidence that he and the people found favour in God's eyes (Exod. 33, 16, 17.) is, that his yrefence might go with them , Whereby (faith he) fhould it be known that we have found grace in thy fight ?'■ is it not in that thou gee ft with ns ? So then, to find favour in his eyes, is to have his prefence in a gracious manner manifefted to his people, asj John 14. 23. And in film, this expreffion implies thefe three, 1. Love in Chrift's bofom to her. 2. His manifefting of this by his complacency in her, or his making the delight, which he had in her, manifeft in the effects of it on her. j. Her being comforted and delighted in-the-favour that fhe found from him,.

3^/y, The connexion of this comfortable attainment, with her gracious ftate^ is implied in the word then, Then was /, &c that is, When I was a wall, and by faith re fled on him, I found this favour, and not before. It holds out no cau-fality betwixt the one and the other, but a peremptory connexion of order and time 7 for, tho' God's love of benevolence, whereby he purpofeth good to us (fnch as was his love to Jacob, before he had done good cr evil, Rom. 9. *3.) and alfo his love of beneficence, whereby he actively confers* and brings, about our converfion and regeneration, go before oxir believing in himj and our love to him, and is the caufe of our loving of him (who love him be~ caufe he firft loved us) yet his love of complacency^ whereby he, fhews him--

fehf

felf delighted with the graces which by his love he hath beftowed on us, doth follow, in order of nature* upon our faith in him, and love to him : So, John 14. 21, 23. He that loveth me Jhall be loved of my Father f and I will love him \ and what is meant by this love, the words following clear, / wiU manifeft my felf to him \ and fo, verfe 23. having faid, My Father will love ) him, it is added, we will come and make our abode voith him. This then is the fum of this verfe, I am by faith founded on him, and united to him, and fo am a wall, and have breafts, who by nature once was not a wall, and had no breafts ; by which union my breafts becoming as towers, I did find favour from Jhim, and had his pretence friendly manifefted to me. The fcope, as appears from the coherence of this verfe with the former, is to make good, from her experience, the truth and certainty of the promifes, which he had made for the encouragement of the little fitter, and for comforting of her felf, who had been ferioufly pleading with him on her behalf: Thus, thefe promifes are faithful, faith fhe •, for, in my comfortable experience, I have found it fo : I was once without the evidence of his love, as now others are ; but being by faith engaged to ■him, I have found favour of him, fo as others may be affured of obtaining the like, and on the fame terms, if, when he is befpeaking them by the goffel, they will clofe . with Chrifi, and by faith unite with him.

Obf 1. There are great, real, and difcriminating differences betwixt one in nature, and one that is in Chrifi *, the one is not a wall, and hath no breafts^ the other is a wall, and hath breafts, which fhews a great odds. 2. Believers may come to know that marches are cleared betwixt their eftate and condition, now while they are in Chrift, and their eftate and condition as it was before : .Or, believers mould fet themfelves to know, whether marches be cleared or not, or if they may fay that of themfelves, which cannot be faid of others that are not in Chrift. 3. It is no little advancement, to be able upon good grounds to affert our union with Chrift, to fay that I am a wall, &c. each one cannot do it. 4. Altho' none ought to be proud of their attainments, yet may believers humbly (where there is good ground) acknowledge the reality of grace in them. 5. Altho' the L.ord loves the Elecl:, and the believer always, yet there are lpecial times or occafions upon which, or ways by which, he manifefls his love to them. 6. The believer hath Chrift's favour otherwife let forth and manifefted to him, than it was before his converfion, altho' this love, as it is in God himfelf, be ever the fame. 7. It is a fingularly refrefh-ful thing to find favour in Chrift's eyes, and to have that love of his fenfibly manifefted, and clearly made out unto us. 8. There is an infeparable and peremptory connexion betwixt holinefs in a believer's walk, and Chrift's ma-nifefling of his favour thus unto them. 9. Thefe that have felt, by experience, the-fulfilling of Chrift's promifes, are both more clear in the meaning ofthem,

and

M

and more thorow in the faith of them : Experience is both a good commentary upon, and proof of the promifes of Chrift, which the Bride makes ufe of here, 10. The experience of one believer in the way of grace, which is founded upon the effentials of the covenant, and is agreeable to it, may be an encouragement to ftrengthen others, in expectation of the accomplimment of the fame thing, when the lame way is taken in fuing for it. 11. Believers, that are more verfed in, and acquainted with experiences than others, fhould fitly and conveniently bring them out, and communicate them for the benefit of others, who yet have not attained that length. 12. It is the duty of hearers, when they hear gofpel-truths and offers (fuch as were held forth in the ninth verfe) to refleft on themfelves, and try if their experience fiiit with them, if they have fuch conditions in themfelves, and have felt the fulfilling of fuch promifes in their own particular experience : And it is comfortable, when their experiences and the promifes agree fo together, that when he faith, Ifjhe be a wsM, we will build on her y or, who loveth me y I will manifeft my [elf to him -j they may groundedly anfwer, and fay, I am a wall r and fo haw found favour in his eyes ; / love him 7 and fo he hath manifefied himfelfto me*.

Verfe ik Solomon had a Vineyard at Baal-hamon, he let out the Vineyard unto keepers : Every one for the fruit thereof was to< bring 4 thou/and pieces of fiher. Verfe 12. My "Vineyard whkh is mine, is before me: Thou (0 Solomon) mufl have a thoufand y and thofe that keep the fruit thereofy two hundred.

It is a great affertion which the Bride laid down, verfe 10. that flie was z\ wall, and had found favour in his eyes: and it being of high concernment, if well grounded, therefore, to make out the warrantablenefs thereof, fhe proceeds to demonftrate it, verf 11, 12. thereby to give believers advertisement,, that they fhould be well feen in the grounds of their own peace* And to mew the folia way how the well groundednefs thereof may be found out, and be-eatrfe the conclusions, afferting our union with Chrift and intereft in him* follow on premises, whofe major proportion is in the word, and whofe af~ fitmption is to be fearched, and confirmed from the conference,, fpeaking from inward experience and feeling, fhe doth formally proceed, Firfi y By laying down a fum of the Gofpel, in a complex general doctrine, verfe 11, to this prarpofe, Chrift had a Church, which he took pains on, for this end, that it might be fruitful, and that in fuch a meafiire. Then, in the twelfth verfe, fhe compares her pra&ice with that rule,, and.finds it fuitable y therefore the con-

\A*

flea-

cluiion follows. We may take it up thus in form, They who improve the truft -well that is put upon them, to bring forth fuch fruits as Chrift calls for in his covenant, may conclude, that they are a wall, and have found favour in hu fight: This truth is confirmed in the eleventh verfe, becaufe it is for that very end* and on thefe very terms, that Chrift hath appointed the ordinances in his hoafe, and made the promifes to his people, that they fliould bring forth a thousand for the fruit thereof to him ; and he will not reject aconlequence drawn from that, which he himfelf hath appointed in his covenant \ for, fuch grounds, as the word and covenant confirm, are only fure to reafon from. Then fhe af-fumes, verfe 12. But I have been fmcere in that trufi which was committed unto me conform to the terms of the covenant, and have a thoufand (according thereto) to eive to Chrift ; therefore, &c. And becaufe this hath need to be well grounded alfb, fhe proves it, partly, by inftancing the fruits that belonged to him and to the keepers, which fhe had brought forth, to fhew that his ordinances were not 0 in vain toiler *, and partly, by attefting himfelf immediately, in thefe words, Thou, 0 Solomon, fpeaking to him in the fecond perfon, thereby to evidence her Sincerity before him, who alone could bear witnefs thereof, and that it was not mere external performances (which, as fuch, are manifefl to others) upon which fhe grounds what ftie afferts in the aiJiimption. This is the native feries and fcope of the words, whereby they depend on the former, and by which, now before death, leaving this way of communion with Chrift, which fhe enjoyed here-away mediately in ordinances, and before that eternal and immediate way beyond death (which is prayed for, verfe 14.) fhe doth collect her intereft, and confirm her aiTurance: The particular expofition of the words will clear it more. From the fcope, Obf. 1. That thorow perfwafion of intereft in Chrift had need to be folidly grounded, and believers would be diftinct in the grounds thereof, and not go by guefs with their confidence. 2. The nearer that people come to dying, they would be the more accurate in this fearch, anJ have the evidences of their intereft in Chrift the more clear. 3. We may gather from her example, that the folid and only way to be throughly cleared of our title to Chrift, is when the grounds thereof are comprehended in the Lord's covenant •, as, he that believes, repents, hath the fruits of the Spirit, &c. he is juftified, farictified, &u and when the aifumption, bearing the application of thefe grounds to our felves, will abide the trial in Chrift'a fight, and may be inftanced before him in the effects thereof, thus, But it is fo with me, therefore, &c. This is her way of concluding.

We come now to expound the words more particularly : And firft, we conceive it is out of doubt, that they are myftically and fpiritUalry to be un-derftood •> that is, by Solomon, Chrift is meant-, and by the Vineyard, the Church, &q. for, To the ftraia and nature of the allegory throughout this

Song,

Song, and the manner of fpeaking all along, doth require : And there being but one Solomon that is fpoken of in this Song, his having of a vineyard, muft be (underftood as his making of a chariot, chat. 3. 9, 10. which, being paved with love, could not be a piece of work framed by David's fon : We are noc, there-ibre, curioufly to enquire here, what place this is, called Baal-hamon : Or, whether Solomon had fuch vineyards or not, let out atfuch a rent ? Thefe things make not to the fcope.

Again, that they are the Bride's words, is clear, not only from the fcope and matter thereof, but alfo from theft things, 1. She not only fpeaks of Chrift (by the name of Solomon) in the third perfon, verfe 11. but to him, thouy O Solomon, &c % in thefecond perfon, verfe 12. It cannot therefore be the Bridegroom that here fpeaks, but the Bride, as perfonating a believer. 2. She is differenced from ftrangers and hypocrites, in this, that fhe hath fruit to give him, and hath that propofed to her felf for her end ; and flie is differenced from the keepers of the vineyard, the minifters, verfe 12. they get from her two hundred : It muft therefore be the Bride, as perfonating a believer, who was fpeaking in the former verfe, and continueth here in fpeaking. 3. The expreihons, verfe 12. where fhe applieth to her felf what fhe had in the general afferted, verfe n. agree well to her, as the opening of them will clear.

The words do contain the proof of a believer's fincerity and reality in the covenant of God, made out by two things put together, 1/, By laying down diftinttly the nature and terms of the covenant, verfe 11. z^ly, By comparing her felf exactly and impartially therewith, verfe 12. The general doctrine of the covenant, verfe 11. runs on three heads , The firft looks to the fum and end of all, that Chrift had a Church or vineyard^ committed or given him. The fecond looks to Chrift's adminiftration in his Church, by external ordinances, he let it out to keepers. The third holds, forth the ends of his letting out this vineyard, or the terms upon which it is leafed, Every one was to bring for the fruit thereof, a thoufand pieces of filver.

For explaining of the firft, we are Firft to remember, that by Solomon ,we are to underftand Chrift -, for, as ever hitherto, fo here, the allegory is continued, to exprefs and fet forth Chrift, in his way with his Church, under that name. Next, The vineyard here is his Church, Ifa. 5. 7, &c. the viftble Church in fome refpeft is his vineyard, as fhe is feparate from others, and appointed to bring forth fruits to him •, but efpecially the Church invifible and Eleft, who in a peculiar refpeft are Chrift's, as given to him, and purchafed by him ; and fo, frequently in this Song, the believer is called a garden or vineyard. Thirdly, The place, where this vineyard is planted, is called Baal-hamm, which is the name of no proper place any where mentioned in fcripture, but is borrowed fox its fignihcation, and it fignifieth, Father of 4 multitude, aad fo it

Y y points

points out, that Chrift's vineyard is planted in a foil that is fruitful, andbring-ing forth much •, and it? is on the matter the fame with that, J fa. 5. 1. My Beloved had a vineyard in a fruitful hill^ or, horn of oil, as the word there in the Hebrew fignifieth, to ihew that it was well iituate in a good foil, and did \y well, and was by his induftry well fitted for bringing forth of fruit. Now, Chrifl is faid, and that in the preterite time, to have had this vineyard} which fhews his intereft and propriety therein, and title thereto, and that by an e-ternal right, and a far other kind of title than he hath to the reft of the world befide. Now, this right of Chrift's (in refpeft of which it is faid he had this vineyard) is not to be underftood with relation to his effential dominion and fovereignty, whereby, with the Father and Holy Ghoft, he created all things, and fo, as Creator, hath a conjunct intereft in them y but this looks to that peculiar title, which Chrifl hath to the Church of the Eleft, efpecially as Mediator, by the Lord's giving of fuch and fuch particular perfbns to him to be faved, John 6. 38, 39, &c for, he hath this vineyard as diftintt from the world, and claims title to the given ones, when he difclaims the world, John 17. 6, 8. They are mine (faith he) becaufe thougavefi them to me : Yet, in fofar as the vifible Church is feparated to him by external ordinances (and fo all If-rael are faid to be elected, Deut. 6.) they may be faid to be Chrift's •, but it is thefe who are by God's election feparated from others, given to Chrifl, and undertaken for by him, in the covenant of redemption, that efpecially are intended here : And it is neceffary to advert, that there are four divers parties, to which the Church in divers refpe&s is faid to belong, i/^,She is the Lord's, the Father, Son, and Spirit, his by eternal election ^ this is the firft right, John 17. 6. Thine they were, to wit, by thy eternal purpofe : And from this flows the fecond, to wit, the Mediator's right, and thougavefi them me : The Father is the owner and proprietor of the vineyard, Matth. 21. 40. called, John 15. 1. the husband-man \ for, the Church is firft his, and next Chrift's, who as Mediator is the great Deputy, and univerfal Adminiftrator of grace, to whom the Elect are given, as to the great Bifhop and Shepherd, and to whom all the ordering of what concerns their good is committed : This right is by donation, and differs from the former. 3^/y, The vineyard is faid to be the Bride's, verfe 12. and chap. 1. 6. in refpecl: ofthe believer's particular truft, with oversight of, and interef! in thefe things that Chrift hath purchafed for them, andbeftowed on them, which they are to improve and trade with } in which refpecl:, Matth. 25. and Luke 19. the talent is faid to be not only the mailer's, but alfo the fervant's, becaufe the right improving of it brings advantage unto the fervant more properly than to the matter.- And each believer in fomekind hath a vineyard, becaufe each of them fliares of all the graces, privileges, benefits, &c. that are faving. 4, The vineyard is alfo the mini-

fters,

fters •, they have a title as under-keepers, bverfeers and dreffers, therefore it is faid to be let out to them by Chrift • they are as farmers. Hence, when Chrifl, Rev.i. 5. writes to the angel of the Church of Ephefxs, fpeaking to the angel, he calls the Church, thy candlefiick, and chap. 2.15. while the vines are called our vines, the minifter's intereft is afferted as well as Chrifl's \ fo all thefe interests mentioned in thefe two verfes are well confident. Obf 1. That our Lord Jefus hath fome, who beyond all others are his, by peculiar right and title •, and he had this title to them before ever actually there was a Church, this vineyard did belong to him otherwife than others in the world, even before it was, which could not be but the Father's giving the ElecT: to him. 2. Chrift hath a notable right to, and propriety in thefe Elecl: who are given him, io that the vineyard is h&q and it cannot be that one of thefe periih, without the impairing and prejudice of the propriety of our Lord Jefus. 3. There is an old tpanfa&ion, concerning the falvation of the Eleft, betwixt the Father and the Son, which can be no other thing but the covenant of redemption •, for, the Son's having an intereft in fbme, and not in others, fup-pofeth that fome were given to him and accepted by him, as that word, John 17. 6. bears out. Thine they were, and thou gavefi them to me, and fo they are mine. 4. Chrifl's Church, or Vineyard, hath the only choice foil in all the world to live into, it is Baal-hamon where they are planted •, though often their outward lot be not defirable, yet their lines have fallen in pie afant places.

The fecond part concerns Chrifl's managing of his Church, when he hatH gotten it •, he doth not immediately drefs it by himfelf, but he lets it out to keepers, as a man, having purchafed a field, or planted a vineyard, doth fet if, or farm it for fuch a rent ^ fo hath Chrift thought good to commit his Church to keepers, that is, to watchmen and farmers,that, by their miniftry 3 he might in a mediate way promove their edification and falvation, which he accounts his rent. The very fame parable, almofl in the fame words, preifing this fcope, is recorded, Matth. 21. 33. A certain houjholder planted a vineyard^ and let it out unto husband-men, andfent fervants to gather the fruit : The husbandmen are the ordinary office-bearers in the Church (the Scribes and Pharifees: did fill that room for the time) the fervants are extraordinary prophets, raffed up of God, to put them to their duty ; fo here the keepers are the mini-fiers, who are intrufted with the Church's edification under Chrift, as Rewards are with diftributing provifion to the family, or fhepherds with feeding their flocks, or a farmer with the labouring of his farm that he pofTefTeth z And this name of keepers y given here to minifters, agreeth well with the names that mininers have in fcriptnre, watch-men, overfeers, ftewards, builders, husband-men, &c. and alfo with the nature of that office, which, 1 Cor. 3. is to pkm and water this vineyard : And laflly, with the fcope of this and

Y y 2 the

the like parables, whereby Chrift's mediate way of building up of hi* Church, by the intervention of ordinances and minifters, is expreiled. Particular profeffors are as vines, the ordinances like the prefs that prefTetk the grapes, the minifters like the dreflers that dig, dung, prune and waters the trees, and put the grapes in the prefs, and gather the fruits, by applying of thefe ordinances convincingly to the confciences of hearers. Next His fetting $f this vineyard, or Church, to the keepers, is borrowed from a proprietor, his farming of his heritage, and giving of a leafe, or tack, under him, to fome other, both for the better labouring of his land, and for the furthering of his rent •, and this is oppofed to his immediate labouring of it himfelf: So here, as Chrift is the proprietor (whofe own the vineyard is) minifters are the farmers: Which implieth, i. That the minifter hath a title and in-tereft in the Church of Chrift,which no other hath, he is a farmer and keeper of it. 2. It fuppofeth, that it is but a fubordinate title the minifter hath •, he is not as a lord of Chrift's vineyard, or mafter of the faith of God's people, but as a farmer or fubordinate overfeer, he is to be a helper of their joy. In fum, the fenfe comes to this, That this truft that was put on Chrift, of governing his Church, he thought meet not to difcharge it all immediately, but hath appointed fome others, as inftruments under him, to pro-move their ediflcation,whom fingularly he hath intrufted for that end. Obf 1. Since our Lord Jefus had a Church militant, he hath thought good to guide it mediately ,by a ftanding miniftry and ordinances *, and that is, to fet out his vineyard to keepers. 2. There ought none, without Chrift's tack or. leafe, en^ ter upon the miniftry, and become keepers of his vineyard •, for, they are but tackfmen, and what right they have 'tis from him : Thus, that which is here called his fetting a leafe, is, Mal.2. 4,5. called the.Coienant of Levi. 3. Al— tho' Chrift imploy minifters, yet he makes them not mafters,but he referves tjhe propriety of his Church to himfelf, and they are fuch as muft give an account. 4. Tho' minifters be not mafters, yet are they keepers, and have a fpecial truft in the Church j they are intrufted with the affairs of Chrift's houfe, for carrying on of his people's edification.-,, which, is a truft that no cithers have committed to them,

The third, thing in this verfe, is the end for which he lets it out, or the terms upon which j and thefe are, that every one may bring a thoufand pieces offdverfor the fruit thereof: And fo the condition, upon which it is fet out, is , that he might have a competent revenue and fruit, as is clear from lfa t 5. and' Matth. 21. and the rent is agreed on«by himfelf and it is a thoufand fiherlin^ which is mentioned, If a. 7.23. as a great rent. The number is a definite for an indefinite, faying, in fum, That Chrift's fcope, in letting out his Church, is thereby to mate her fruitful, that by his fejvants miniftry he might have*

rent

rent from her* as he faith, Jo. 15. 16. / have chofen, and ordained you, to go and bring forth fruit, &c. which is efpecially to be underflood in refpeft of their miniflerial-fruit (to fay fo) or the fruit of their miniftry. The fum required is alike to all, that every one way bring, &c. not implying, that all ministers will have alike fruit in erTe£t, or defitto -, but, to fhew, that all of them have one commiffion, and de jure, or of right, ought to aim at having much fruit to the Landlord, and would by no means feek to feed themfelves, but feek the Matter's profit. The words aim at thefe four things, ift? That Chrifl's great defign in planting of a Church, and fending of a miniftry, is to have fouls faved ; that is the fruit which he aims atf for the travel of his foul: And fo to have his people brought on towards heaven, by every ftep of knowledge, converfion,, faith, repentance, holinefs,.till they be brought compleatly through, idly r It fuppofeth the peoples duty, that they, who are planted in the Church, fhould be fruitful: This vineyard bears well, elfe the keepers could not pay fo much* $dly, The minifters duty is here implied alfo, and it is to crave in Chrifl's rent, that is his office, as a factor or chamberlane, to gather it in y So Matth.iu ^i.He fent his ferv ants to gather in the fruits of the vineyard : Minifters are to labour amongft the people, and either to bring* fruit, or a report of ill accefs unto Chrift. 4*hly, Whatever fruits the minifter have to render to Chrift, he mufl return a reckoning ; So the word, bring,, imports a returning of an account to the owner that, fent: him..

The laft thing is the peremptorinefs of this leafe, in refpett of the fruits or rsnt, which is held forth in two things, ift, It is determined, it muft be a thoufand: Which faith,- i. It is not free to minifters to call for, or to accept of what they vcill* or what men will, as enough for Chrifl's due ; he mufl determine himfelf what he will have, and none other, and he hath determined it. 2. There can be no alteration of the terms which Chrift- hath fet down and impofed, it is definite in it felf what every one mufl bring. A-gain, idly, Its peremtorinefs appears in this, that every one, none excepted, are put at for this rent: This is the great article in all their leafes, fruity fruit. Obf. 1. Every minifter of the Gofpel hath a weighty truft put on him, in reference to the Church's edification. 2. Minifters right difcharging of their trufl, may have much influence on a people's thriving, and Chrifl's getting of his rent from amongft them. 3. All Chrifl's minifters have everyone of them the fame commiffion,- for the fame end,, and every one ofthemfliould endeavour fruits proportionable thereto. 4. The- Lord hath every minifler ? s fruit, as to the event, determined, as well as their duty is appointed them. 5. Though all minifters have not alike, fuccefs, in refpeft of the number of fouls brought in by their miniftry , yet,,where there is honefty ?ik! diligence, the

lord

}5° 4n Expojuion Chap. 8.

Lord will account it a thoufand, as well as where the fruit is more: Therefore are they alike in his reckoning, though not in the event. O! but, an unfruitful minifter, and unfaithful alfo, who, befide what fruit a common Chriftiao mould render, ought to render a thoufand for his miniftiy, will be much in Chrift's debt, when he fliall reckon with him! Let miniflers confider well this double reckoning.

Having laid down the general doctrine, verfc 11. fhe doth now in the twelfth verfe make application thereof to her felf} and this fhe doth, t. By af-ferting of her own fincerity. 2. By proving it in two inflances. Her affertion is, My vineyard, which is mine, is before me: The Bride's vineyard is the particular trufl which is committed to her, in reference to her foul's eflate \ called a vineyard, i/, Becaufe every particular believer, intruded with his own foul's concernment, is a part of, and of the fame nature with the Church of Chrift, which is called a vineyard in fcripture. zdly, Becaufe of the variety of graces beftowed on her, and the ordinances and privileges, whereof fhe is a partaker with the whole, as is faid. It is called hers? becaufe fhe muft make a fpecial account for her own foul, and the talent that is given to her, according to the trufl that is put on her. We have almofl the fame phrafe, chap. 1. 6. where the Bride calls it, mine own vineyard : This vineyard is faid to be before her, which is like the expreflion, Pfal. 18.22. all thy judgments were before me :, whicli the fcope,by the words foregoing and following, fhews to be, not a pleading of innocency,but of fincerity and watchfulnefs in keeping himfelf from his iniquity *, and it is to be under flood in oppofition to departing wickedly from God 9 mentioned ver. 21. And thus,to have her vineyard before her, fignifieth watah-fuinefs and tendernefs, as thefe who have their eye always on their orchard or vineyard * 7 and it doth import, (1.) Watchfulnefs, as has been faid. (2.) Diligence and carefulnefs, fo it is oppofed to the hiding of the talent, Luke 14. fhe did not fo, but had the talent, fhe was intruded with, ftill before her, and among her hands, that fhe might trade with it. (3.) It imports tendernefs and confeientioufnefs, and fo is oppofed to mens calling of God's law behind their backs, Pfal. 50. 16. This fhe did not, but the work God had appointed to her, and the trufl which was committed to her, was always in her eye. (4.) It implies fincerity and honefly in aiming at her duty, and that by a conusant minding of it, as fullering it never to be out of her fight: All which, being put together, holds forth the fenfeof the words, Chrift hath given every one in hu> Church a truft (which is, as it were, the vineyard that every believer ought to have before him) and that (faith fhe) which was committed to me, I have been fingly and confeienticufly careful to do my duty in reference thereunto, jo m I have a teftimony in my confeience of it. And thus her cafe is far different from what it was, chap. 1. 6, where fhe acknowledged! that her own vineyard

fhe

fte had not kepf. Obf. 1. It is no matter how well one be acc^uaint with the general truths of the Gofpel, if there be not a conformity of practice : Whatever knowledge Chriftians have, it will never further their peace, except their prattice be fnitable. 2. Every member of the Church, and every believer, hath a particular truft committed to him ^ and he muft be countable for his carriage in reference thereto. 3. The right difcharging of this truft calls for watchfulnefs and diligence, and it will require daily overfight and attendance, that fo the believer's vineyard may be always before him. 4. They who afli-duouily wait upon the work committed to them, may through grace make good progrefs in it, and attain to a good teftimony from their own conferences thereanent. 5. It is exceeding comfortable to believers, when they have a teftimony within them, that they have been diligent and careful in the duty committed to them. 6. Believers would refleel: on their carriage in the truft committed to them, that they may be able to make fome diftinct report concerning the fame. 7. They who are moll tender in their duty, are alfo mof! diligent to fearch how it is with them, that they may know the condition of their vineyard, whether it thrive or not. If it be moved here, how Ihe could afiert fo much of her condition, feeing, chap. 1. 6 t ihe acknowledged the contrary,that her own vineyard, ox^the vineyard which wm hers, fie had net kept \ and it is evident, chap. 5. 3*that ihe was under a great meafure of fecurity,in which cafe ihe fell into many efcapes ? I anfwer, Both may be true, in divers coniiderations, 1/?, As David in one place acknowledged fin, yet, Pfal. 18. 21, 22, &c. pleadeth fincerity *, fb doth ihe here. Obf. 1. There may be a juft ground of a plea for fincerity, where there is much guilt to be acknowledged : Thefe are not inconfiftent, otherwife ihe could not alfert her fincerity fo confidently here. 2. Believers plea for peace in the difcharge of their duty, and the teftimony of their confeience thereanent, is not founded on perfection of degrees, but on fincerity. id Anf. Chap. 1. <5. contains the Bride's cafe at one time 5 This fpeaks of her cafe afterward, when by repentance fhe was recovered and reftored to hisfriendfhip. Obf. 1. There may be a great difference in the way of one and the fame believer, in refpecl: of different times : At one time (poftibly in youth) moft unwatchful, at other times tender and ferious. 2. Thefe that fometimes have been under many challenges for unwatchfulnefs, may through God's bleifing afterward attain a good ontgate, both from their fins and challenges. 3. Bygone failings will not, nor fhould not, marr a pre-fent favourable teftimony from the confeience, when God hath given to one the exercife of faith, repentance and true tendernefs, 3^ Anf. Since thefe failings, Chrift hath fpoken peace to her •, and therefore now fhe remembers them not, for marring of her peace, tho' otherwife fhe hath regrated them for her humbling. Obfervt, When Chrift fpeaks peace, believers would noz

ob«

ojjftrufl: it, by continuing the refentment of former provocations and quarrels to the prejudice thereof, tho' they ihould ftill mind them for furthering of their own humiliation.

She comes, in the next place, to make out this affertion •, which is done, ifty By the matter of her words, while flie inftanceth the fruits, that belong, ed both to the owner and to the keepers, idly, By the manner of her words, while flie turneth her fpeech over to Chrift himfelf, T^w, O Solomon, (hall have a thoufand (for fb it will read, as well as mufl have, &c. feeing either of the words, fall, or mup9 may be fupplied) and this ihews both what he ihould have, and with what cheerfulnefs fhe beftowed it on him.

And, Firfii She inftanceth the fruits that Chrift (hould have, and thefe are a thoufand : By the thoufand, that Chrift is to get, is underftood that which was appointed and conditioned in his leafe of the vineyard, and is mentioned, verfe 11. It is^ in a word, "Thou flialt have what thou hafl appointed, the terms fhall not he altered by me. Hence it appears, that the thoufand , which the mi-nifter was to bring in as the revenue of the vineyard, is the engaging of fouls to Chrift, and the making of them fruitful *, for then gets Chrift his rent from bis.people, when this is effe&uated by the ordinances. Obf. 1. That fruits are the beft evidence of fmcerity. 2. That there can be nothing offered to Chrift as fruit, or which can be an evidence or proof of fmcerity, but that fame, for the matter and manner, which is prefcribed by him in his covenant: Our fruits muft be fuitable to what is called for, and accepted by him,or they will be no ground of peace. 3. True fmcerity will never alter the terms that Chrift hath Jet down inJiis covenant, nor leffen his rent which he hath prefcribed as his due, but will think that moft fuitable which he hath prefcribed, and will think it a mercy to have that to render to him.

The fecond inftance, proving her fruitfulnefs, holdeth forth what the keepers fhould receive \ the keepers foall have two hundred : Two hundred is a definite number for an indefinite. The fcope is to fhew, that fhe acknowledged ChrifTs care, in providing watchmen and ordinances to her: and as they were not aifelefs to her, but were bleffed for their good , fo he fhould have honour, and their pains taken on her, by her fruitfulnefs, fhould redound to their commendation and glory, yet (as it becomes) in a leffer degree than to the Mafter, and without wronging of the rent due to him •, this two hundred (faith fhe) ought not, and fhall not diminifh his thoufand. Now, this may relate either to the reward that faithful minifters fhall have from Chrift, fpoken of^ Dan. 12. 3. O what joy and glory will refult to them, from the people's fruitfulnefs (amongft whom they have laboured) in the day of the Lord!. That they have not run in vain, but with much fuccefs, will bring them much joy in that day ^ fo, 1 Thejf z. l$ 7 %o* What is our hope (faith the Apoftle) or

crown

Verfe 12. of the Song of Solomon. $ 5 5

crovon of rejoicing ? are not even ye in the prefence of our Lord Jefws Chrift 9 ^ at his coming ? For ye are our glory and our joy. It is a piece of their life and fatisfa-Sion, to fee the work of the Gofpel thrive amongft the people : We live (faith Paul) 1 Tnef. 3. 8. if ye ft and faft in the Lord. Or, idly, It may look to that which is called for from a people to their minifters •, even here, they are to acknowledge them that are over them for their works fake , to obey and fubmit to them^ yea, to give themfelves to them by the will of God, having given themfelves flrft to Chrift, 2 Cor. 8. 5. And this being a teftimony of believers fm-cerity, it looks like the fcope \ and fo the ihnCe is, Thou flialt have (faith Ihe) that which is cailed for? as thy due, and the keepers jljall have what refpett and en~ coura^ement is due to them, for thy fake*

This two hundred, belonging to the keepers, is added here, and was not mentioned in the former verfe -, becaufe there the terms that were required of the keepers themfelves were fet down •, here the duty of every particular believer is expreffed, which is to give Chrift his due, and, in doing that, to give to his ordinances and minifters, as commiflionate from him, what is their due : and this is to be given them, not as men, nor as believers, but as keepers \ which tho' immediately it be given to them, as to the ambaffadors of Chrift, yet that obedience, fubmilfion, &c. being to his ordinance, and given them only for their worVs [ah, 1 ThefT. 5. 3. it is rent alfo due to him, and called for by him.

If it be asked, why her giving of two hundred to the keepers, is (ubjoined to the giving of him a thoufand ? The anfwers to this are fo many obfervations from the words •, and thefirft is, That thefe who are trufted by Chrift to be keepers of the vineyard, and his minifters, ought alio to be refpetted by the people over whom they are fet •, and Chrift allows this on them, idly ,Where Chrift is refpecled and gets his due, there the keepers will be refpe&ed and get their due : If Chrift be made we\comQ,the feet of them that bring glad tidings will be beautiful, Ifa. 52. 7. 3^/y, It is a good lign of honefty and fincerity before Chrift, when minifters and ordinances are refpetted in their own place, with fubordination to the refpeft that is due to Chrift ♦, therefore it is mentioned here, qthly, It is no burden to an honeft believer to acknowledge Chrift's minifters, to obey their doctrine, and fubmit to their cenfures ; for, fincere believers both willingly do this, and engage to do it, as the Bride doth here. $thiy y The refpeft, that is given to minifters, mould be given to them as to his minifters, without derogating from, or incroaching upon, that which is the Matter's due *, Therefore, his thoufand is referved whole for him, and this two hundred is no part thereof. 6thly, Where Chrift gets his due amongft a people, and where his ordinances be received, there, and there only do minifters get their due \ for, it is (as JW faith) not yours, bwtyw, that we

feek: and lefs will not be accepted by faithful minifters \ they will never think they get their due, if the Gofpel be not taken well off their hand.

The laft thing in the verfe is the way (he takes to prove her uprightnefs, by attefting Chrift to bear witnefs to the fincerity of her fruits 7 and this is held forth in the change of the perfon from the third to the fecond, 'Thou 9 O Solo* mon (faith fhe) jhall have a thoufand : Which, in fhort, is done for evidencing of her fincerity, that it was fuch as might abide his trial \ and fo fhe doth pafs fentence upon her felf^ as in his fight, who knew what was truth : And this doth not proceed from boafting, but from humble confidence, being de-firousthat he would accept of it, and approve her in it. Obf. i. Sincerity gives one boldnefs in approaching to Chrift. 2. It is a good evidence of fincerity, when believers are not very anxious and careful what is the judgment of men concerning them, if they may have ChrifTs approbation 7 and therefore they confider their cafe and practice as fpeakihg to Chrift, and before him. 3. It is delegable, in the moft fpiritual paffages of our inward walk, to turn them over into addreffes to Chrift, and to fpeak them over betwixt him and us. 4. It is beft gathering concluiions concerning our condition, and befi learning how to efteem of it, when we are tet as in Chrift's prefence, and are fpeaking to him : Everything will then be beft difcerned,. and. the foul will be in the beft pofture for difcerning it-felt

BRIDEGROOM. Verfe 13. Thou that dwelleft in the gardens, the companions hearken to thy Wtce y cau/e me to hear it.

The thirteenth and fourteenth verfes contain the laft part of this kindly conference, that hath been betwixt thefe two loving parties, and exprefs their farewel and laft fuits, which each of them hath to the other. He fpeaks in this verfe, and being to clofe, as a kind Husband, leaving his beloved Wife for a time, he defires to hear frequently from her till he return •, this is his fait: And fhe, like a loving Wife, intreats him to haften his return, in the next verfe •, and this is the fcope of both thefe verfes. That the words in this thirteenth verfe are fpoken by him, appears by the title he gives the Bride, Thou that dwelleft in thegardens , which in the Original is in the feminine gener *, as if one would fay, thou woman, or, thou bride , or, thoumy wife .••> Or, take it in one word, as it is in the Original; it may be rendred, O inhabit refs of the gardens^ which can be applied to none other but to- her y and therefore thefe words muft be fpoken by him to her, an^J thus the fcope laid<

down is clear,

Tjiera?

Verfe i}. of the Song of Solomon. $55

There are three parts in the verfe, ifl, The title he gives her. idly, A commendation, that is infmuated. ^dly, A requeft made to her, or duty laid on her. The title is, 'Thou that dwellefi in the gardens ? By gardens, in the plural number, we underftand (as chap. 6. 2.) particular congregations, where the ordinances are adminiftf ate *, called gardens in the plural number, as con-tradiftinguiftied from the catholick Church, and from a particular believer, who are alfo called a garden in the fmgular number. To dwell in, or inhabit thefe gardens, imports three things, (1.) A frequenting of thefe meetings. (2.) A continuance in them ordinarily, as if there were her refidence. (3.) A delight in them, and in the exercifes of his worfhip and fervice there. And, in fum, the meaning is, Thou, my Bride, who frequents and loves the ajfemblies 0 f my people, and my publick ordinances, &c. Obf. i. That Chrift Jefus loveth to leave his people comforted, and therefore is diftincT: in this his farewel, that there be no miftakes of him in his abfence : And this way he ufed alfo with his apoftles, John 14. 13,14, 15, &c. before his afcenfion. 2. Chrift hath ordinarily ever preferved the publick ordinances, by particular afTemblies in his Church. See chap. 6.2. 3. Where God's people are in good cafe, there the publick ordinances are moft frequented and efteemed of ; and Hill the better iri cafe they be, the ordinances are the more prized, and haunted by them : for, this is a fpecial character and property of fuch, that they love to <lwell among the ordinances, Pfal. 27. 4. Alio, this is pleafant and acceptable to Jefus Chrift ; and the title, he gives the Bride here, fliews his approbation thereof.

The fecond part of the verfe, namely the commendation he gives her, is in-finuate in thefe words,7fo companions hearken to thy voice : By companions, here, are underftood particular believers, members of the Church, called alio brethren and companions, Pfal. 122. 8. and the brotherhood, 1 Pet. 2. 17. So alfo, PfaL.^. 14. and 119. 63. I am a com anion of all that fear thee, &c< And this title is given them for thefe two reafons, ifl, Becaufe there is jointnefs and communion amongft them, in all their interefts, both of duties and privileges, and alio in fufferings, &c % and fo John, Rev. 19. calls himfelf their brother and companion in tribulation : They are all fellow-citizens of one city, Epfo. 2. And, idly, Becaufe they have a familiar way of living together, according to that joint-intereft, by fympathizing with each other, freedom to each other, and kindlinefs of affe&ion to one another ; oppofite -to that ftrangenefs and particularnefs that is amongft the men of the world : And this is the right improving of the former, and refults from it. Next, by ^the Bride's voice, is here underftood her inftru&ions, admonitions, and fuch -parts of chriftian-fellowfhip which tends to edification, wherein that compa-srionry ffo to fpeak) doth moft appear: An example whereof we find in the -, n [) ZZ2 inftru&ions

inftruftions fhe gave to the daughters, chap. 5. The companions their hearU ning to her voice, is more than fimple hearing (for hearkning and hearing are much different, and have different words in the original) and it implieth their laying weight on what fhe faid, by pondring of it, and yielding to it, as the daughters did, chaps 6. i. to which this may relate. And fo the meaning is, thy fellow-worjhippers (faith he) with reverence and reffiU, receive thy words thou [peaks fo weightily unto them. And this doth import not only the practice and duty of the Bride and her companions, butalfo a commendation of them- both . which we may take up in the dottrines. Obferv. i. That there is a' morY friendly union and familiar relation amongft all believers 7 they are compmi-dn in this refpecl, though there may be many differences in externals which this takes not away. 2. Believers ought to walk friendly together, according to that relation , and it is pleafant when they converfe together as fuch, Pfal. 133. 3. Believers ought not to be ufelefs in their fellowfhip and mutual convening one with another, but would be fpeaking, by inftru&ions, admonitions and exhortations, that others with whom they converfe may hear their voice. 4.. Believers would not only hearken to publick ordinances and the word fpoken by office-bearers in the Church, but alfo to that which is fpoken by a comp*mon y when it is edifying. 5. It is a thing pleafant to Jefus Chrift (wh© takes notice how companions walk together) when there is confcience made of mutual fellowfhip, with fruit and freedom, amongft his people : This were good companionry. 6. God's making the ftamp of his Spirit on a particular believer, to have weight on others, fo as their fellowfhip with them hath fuccefs, fhould provoke the believer to purfue more after fellowfhip with Chrif! himfelf} which is the fcope of this part of the verfe, compared with that which follows.

The laft part of the verfe, containing his defire to her, or the duty he layeth on her, is in thefe words* Caufe me to hear it: The words, as they are in the original, are, Caufe to hear me \ which occafioneth a twofold reading 1. Caufe me to be heard, and let me be the fubjecl: of thy difcourfe to others', feeing they give ear unto thee, improve that credit which thou haft with them for that end : Thus this fame phrafe is rendred, Pfal. 66. %^Mak e the voice of his praife to be heard, or, as it is in the original, Caufe to be heard the voice, &c. 2. They may be read as they here, ftand, Caufe me to hear it 7 and thus Chrift defires, he may be the object fpoken unto, as by the former reading he is to be the fubjecl: fpoken of: So this fame phrafe is rendred, PfaL 143. Caufe me to hear thy loving kindnefs.. And this tranflatibn agrees well with the fcope here, where, before he brake off communing with the Bride,- as in the firfl part of the verfe he had commended herfor frequenting of publick ordinances, and in the fecond, for her keeping fellowfliip with others^ In both.which her^

duty.

duty is infmuated; fo here, he calls for her keeping of fellowfhip with him-felf, by her fending frequent metfages to him in prayer •, which he not only requires as a duty, but now requefts for as a favour (to fpeakfo) that he may hear often from her, which he will account as much of, as any man will do of hearing from his wife in his abfence. And thus, to make him hear her voice*, is by frequent prayer to make addreffes to him % as, PfaU 5. 3. In the morning fhalt thou hear my voice } and, chat* i. 14. of this So;^, fpeaking to the Bride, Let-me hear thy voice, faith he. Obferv. \fl, That though Jefus be a great Prince, and fbmetimes be abfent to the fenfe of his people, yet hath he laid down a way how his Bride may keep correfpondence with him, and let him hear from her when flie will, in his greatefl diftance : He hath, as it were,, provided pofts for that end, prayers, ejaculations, thoughts, look^, ifwak-> ned by his Spirit, which will carry their meffage very fpeedily and faithfully. idly, The^ Bride ought to be frequent in fending pofts and meffages to her bleffed Bridegroom, that he may hear from her -, and both duty and affe&ion call for this. 3^/y, MefTages from the believer are moft welcome and acceptable to Jefus Chrifl they are as meffages from a loving wife to an husband at a diftance, and believers may expecl: that fuch meffages fhall be well entertained : they cannot be too frequent in fuits and prayers to him, when thefe du- -ties are rightly difcharged y and there will be no letter fent to him f© fhort, or ill written, but he will read it: And fure, the neglecting of this, is a fin doth exceedingly difpleafe and wound our kind Bridegroom, tfhly, In this verfe, frequenting publick ordinances, ; fellowfhip with believers,, and much corre-fponding with Chrifl in fecret prayer, are all put together, tofhevv, that they who rightly difcharge the duties of publick worfhip, and the duties of mutual fellowfhip, and the duties of communion and correfpondirtg with Chrifl in prayer, mufl neceffarily join altogether •, and when it goes well with a believer in one of thefe, they will all be made conference of: ! And this lafl is fub-joined, as the life of both the.fbrmer, without which they will never be accepted by, hinv

BRIDE.

Verfe 14. Makehafte, my<Beloyedy and he thouTtketoaroe, or-to a young hart upon the mounUms of ) r ftces. ,

The lafl verfe hath in it tte Bride's lafl and great fuit to her Bridegroom^, that ho-would hafie his return., As in the former verfe the .Bridegroom com-pendedall his will,, as it were,, in one fuit to the Bride; Let me often hear from, the*, that I may know how it. is.with thte^. faid he % So here 3 fhe fums up all

foft

her defire in one fuit, which to her is both firit and laft, / befeech thee (faith fhe) my Beloved, make hafie and do not tarry. In the words there are, I. Her fuit. 2. The title fhe gives him. 3. Her repeating and qualifying of her fuit. Her requeft is, mike hafie : The word, in the original, fignifieth, flee away\ importing the greater! hafte andfpeed that may be \ fo would fhe have Chrift liafiing his coming in the mod fwift manner : whereby the holy impatience of her affection, that cannot endure delays, doth appear ; therefore abruptly fhe breaks out with this as her laft fuit, and that which efpecially her heart de-fires of him. That it is for a fpeedy return, the fcope, her love that expref-feth it, and the -manner which fhe ufeth through the Song, doth clear -, and there being two comings of Chrift fpoken of in fcripture, \fi, His coming in grace, which already fhe had prayed for, and it is promifed, John 14. 21, 23. idly, His coming in glory at the laft day to judge the world ; We conceive that it will agree with her fcope here, to take in both, but principally the laft, that is, her defire, that Chrift Jefus would haften his fecond coming : Not that fhe w r ould have him to precipitate, or leave any thing undone that is to go before the end •, but her defire is, that in due time and manner it may be brought about,and that what is to go before it, may be haftned, for making way for it: For, the phrafe, hafte^ my Beloved, is indefinite, and therefore it may look both to his fecond coming, and to all that muftnecefTa-rily preceed it j and therefore, fo long as there is yet any thing to be performed, as previous to his coming, fhe bids him haften it. (2.) We take this defire to look mainly to his fecond coming, becaufe that only can perfect believers confolation, and put an end to their prayers : Till hecome* their consolation cannot be full* and all Jhadows are not away, chap. 2. 17. There is e-ver fomething to be done, and therefore they have ever fbmething to pray for (to wit, that his kingdom may. come) till that time. (3.) This is the great, joint, and main fuit of all believers \ they all concur in this, Rev. 22. 17. The Spirit and the Bride fay. Come, &c. It is effential to all, who have the Spirit, to join in this fuit •, and the Bride cannot but be fupponed to love the laft appearing of our Lord Jefus, which will per feci: all her defires : And this coming of his was prcpbefied of by Enoch, the [eventh from Adam, 3W*, vgrfe i/£ .and was delighted in by believers (Pfal. 96. 12, &c.Pfal. p8. 6, 7.) before Solomon wrote this.

2dfy 9 The title, which (he gives him, is, my Beloved, that which ordinarily (he gave him, and is here infert, 1. To be a motive to prefs her fuit, and it is the mo(t kindly motive which fhe could ufe to him, that there was fuch a relation betwixt him and her ; and therefore fhe praycth, that he would not leave her comfortlefs, but return again. 2. Tis made ufe ot as a (tey to her faith, for fuftaining of her againft di£ -courasement: And that there is fuch a ty (tending betwixt him and believers, is a .potable confolation, feeing he is faithful and kind in all his relations; and by this fhe

fwcecens

fweetens this her farcwel-wifh. 3. It is an expreflion of her afleclion ; flic cannot fpeak to him, but her heart is kindled, and mult ipeak kindly ; And it (hews, that their parting is in very good terms, like friends. 4. It fhews her clear nefs of her intereft in him, on which (he grounds this fuit, fo as heartily (he thereby, makes ready, and prepares for his coming, knowing that he is hers.

ydly, The qualificatioa of her fuit is in thefe words, Be thou like to a roe, or a young hart, upon the mountains of Jpices : r$es and harts frequent mountains, and do run iwift-ly, ipeedily and plealantly on them, as hath been often faid ,♦ fee upon cbap. 2.8, 17; The allufion and icope here is, As roes and harts run fwiftly over mountains, jo, my Beloved (laith (he) make hade to return with all diligence : or, becaufe the mountains of Jpices fignify fome excellent mountains, fuch as, it may be, were not ordinary for roes and harts to run upon (tho* in thefe countries it might be fb in part) therefore we may read the words thus, my Beloved, be thou upon the mountains of Jpicts, like a roe, &c« and 1© heaven may be compared to fuch favory and refrefhful mountains. The lcope is one, and fpeaks thus, Now, my Beloved, feeing there is a time coming, when there will be a retrefhful meeting betwixt thee and me, never to be interrupted, therefore I intreat thee, fo to expede thy aftairs which are to proceed, which in reafon I cannot obftrudt, that that bleiTed ana longed-for meeting may be haftned, and thou may come to receive thy Bride .at .the. laft day. From all thele, Obferv. 1. which is fuppofedj, That there is a final and glorious coming of our Lord Jefus to judgment, which will be, when all that he hath to do in the earth is perfected ; otherwife this could not be prayed for by the Bride. 2. It is implied, that this coming of Jefus Chrift is a moft comfortable. and .defirable thing to believers: there is nothing that they mott aim at t " and pant for, than his company ; and that being fo defirable here, it muft be much more fb hereafter, when all his people (hall be gathered to him, and the Queen fhaH be brought to the King in raiment of needle work, and (hall enter into the palace with him, there to abide for ever: That cannot but be defirable, and therefore it is preiTed as her farewel-fuit.. 3. This fuit of the Bride's implies, that this glorious coming of our Lord Jefus is much in the thoughts of his people, and ufeth to be meditated on by them ; for, this prayer of hers, is the expreflion of what ufeth to be in her heart* 4. It implies, that believers ought to be eftablifhed'in the faith of Chrift's fecond coming, fo as it may be a ground of prayer to them; $. Even the thoughts of (his fecond coming, which flow from the faith thereof, long ere it come* wilFbe refrefhful to the believer.. 6. It is peculiar to the believer to be delighted with, and to be longing for Chrift's fecond coining; for, it agrees with this relation the Bride hath to hin>> as her Beloved : And whatever otiiers may fay, yet this coming of Chrift Jeius really is, and will be dreadful to them j and. therefore are believers differencedTioia all others by this name, that they are fuch who love his appearing, 2 Tim. 4. 8. -

That we may further confider this prayer of the Bride's; we may look upon if, firfi 9 more generally, and fo gather thefe.. Ohjetv. 1. Faith -and love will compend much in few Words, and willthruft together many fuits in a (hort expreflion : There is much 1 in this fame word, flee, or hafte ; it is not the longeft prayer that is rnade up of manieft Words.*, 2. Faith in Chrift,\ and love to-hinv where they are in exercife, wiiLmake the believer to meddle in his prayers with things of the greatcft concernment > {b doth 1

this-*

?£o Ai Expofition Chap. 8.

this prayer of the Bride's, it looks not only to his fecond coming, but alfo takes in the overturning Satan's kingdom, the calling of Jews and Gentiles, the difTolution of heaven and earth, &c. wljrch go alongft with, and before, Chrift's coming : Thefe are great things, and yet that they may be accomplished, is that which (he here prayeth for. 3. Faith will look look far off in prayer, it will be minding things that are to be performed long after the perlons removal out of this life.

Again, we may confider this fuit as it followcth on the former long conference, and goes before the off-breaking thereof: And fo, Objerve, 1. That the moft lively andlongeft continued en joy ments of Chrift, that believers have here upon earth, may and will have their interruptions and off-breakings for a Time: Uninterupted communion is referved for heaven. 2. Believers, that have been admitted to familiar accefs unto, and fellowfhip with Chrift ]efus, would endeavour to have it diftindtly breaking off; ib chat, although they cannot entertain it alway, yet they would be careful that it ilip not away, and they not kn©wing how, nor under (landing in what terms their fouls ftand with Chrift j neglects here occafion many challenges. 3. Thefe who are beft-acquainted with fellowship with Chrift here-away, and arc cleareft of their intereft in him, will be mott defirous of, and mofl rjrefllng after, his fecond coming: And the little acquaintance, that many have with him here-away, is the reafon that fo few arc taken up with this fuir. 4- When believers have been admitted to much fweet fellowfhip with Chrift, before their fun decline, or before his fenfible prefence be withdrawn, they ought to have a new defign and defire tabled for his returning 5 and this is a good way to clofe fuch fweet and comfortable conferences with Chrift, by referring diftin&ly to a new meeting, efpecially this laft, which will never admit of a parting again. 5. When temporal enjoyments of Chrift break off, believers would endeavour the clearing of their hope of that eternal enjoyment which is coming, and would comfort themfelves in the expectation of that, which no time will put an end unto.

%dly 9 We may confider the words in themfelves, as this particular prayer holds forth a pattern and copy of prayer to believers,and as the Bride evidenceth the nature of true love by this fuit.And fo we may Objerve y \. That it is the duty of a belierer to long and pray for Chrift's fecond coming ; and when they are in a right frame and eafe, they will do fo: Love to Chritt himfelf, who at his appearing is to be glorified, love to the Church in general, which that day is to be adorned as a bride for her husband, and fully to be freed from all outward erodes and inward defecls, and love to a believer's own happinefs, which that day is fully to be perfected, do all call for this. 2. This fccoid coming of our Lord doth fully fatisfie the believer in all refpe&s; they have no fuit nor prayer after this: when that day is once come, there will be no more complaints, all forrow and fighin* flies then away ; there will be then no more prayer, for there will be no more neceffities and wants, but all they can defire will be then enjoyed, and praife'will be the work of that bleffed world, amongft all the faints to all eternity : There will be no fuch uie of the promifes and of faith, as we have of them now, but all will be in pofiefTion; our warfare will be ended, and our victory compleated, when we (hall fee him as he is, and be like him : It is no marvel then that the Spirit and the Bride fay, Come, and cry conftantly, Htfte, vryBelwed, until this defire be fulfilled, E%cn fa come. I/r& Jtj*s» , „