beside It 's a good sign where Christ's lips are so lovely Vers. 14. His hands are as Gold-rings set with the Beryl his belly is as bright Ivory overlaid with Saphirs The sixth and seventh particulars instanced to commend Christ are in vers 14. The sixth is his hands The hands are the instruments of action as the lips are of speaking They are commended that they are as Gold-rings that is as men or womens hands are adorned with Gold-rings so his hands have a native lovelinesse beyond these yet this commendation as all the former answers not fully therefore it 's added they are set with Beryl This was a precious stone put in Aaron's breast-plate Exod. 39. 13. To be set with it signifies as preciousnesse so rare artifice and such is seen in the right setting of precious stones By our Lord's hands may be understood that powerfull activity whereby he is fitted to bring about what he pleaseth and that power which he exerciseth especially in the works of grace as on vers 4. was cleared Or we may understand the effects produced by that his power or his works which are exceeding glorious as Psal. 109. 27. That they may know O Lord that this is thy hand that is that thou Lord hast done it So his hands signifie such works especially wherein his Divine power art and skill doth manifest themselves for the good of his people Both agree well together for excellent power and skill produce excellent effects and excellent effects demonstrat the excellent qualifications of the worker this being a main piece of Christ's commendation and which doth hold him forth to be exceeding lovely above all to the believer which is the scope may well be taken here as the meaning especially being subjoined to the commendation of his words for our Lord Jesus doth not only say well but also doth well he is a prophet mighty both in word and deed Luk. 24. 19. The commendation suits 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 grace wisdom and skill shining in them all they are honourable and glorious Psal. 111. 3. Yea great and marvelous are the works of the Lord God Almighty Rev. 15. 4. These are the deserved epithets of his actions In sum it is as if she had said Ask ye what my beloved is more than others If ye saw but a glimpse of the white and red that is in his cheeks and if ye heard the sweet words that proceed from his mouth and if ye knew the excellent works which he hath performed even to admiration for the good of his people and how much lovelinesse appears in all these ye would no doubt say with me He is the chiefest among ten thousand Obs. 1. Christ is an active husband having hands and working with them for the good of his Bride A piece of his work we heard of chap. 3. 9. in that noble Chariot He is no idle spectator he worketh hitherto Joh. 5. 17. 2. All our Lord Jesus his works are exceeding excellent and beautiful and when rightly discerned they will appear wonderful honourable and glorious as proceeding from him who is wonderful in counsel and excellent in working Isa. 28. 29. What a curious and excellent piece of work is that Chariot or the Covenant of Redemption signified thereby chap. 3. 9 There are many shining well-set 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 Christ in our redemption do hold forth infinit skill and gloriousnesse to be in the worker all of them are so wisely contrived and exquisitly execute 3. Christ's works do exceedingly endear him and that deservedly to his people and do infallibly demonstrate his worth above all beloveds in the world Who is like unto him and who can do great works such as he hath done This makes heaven to resound with the praises of what this beloved hath done for his people 4. Believers would be acquaint both with Christ's words and his works and would be well vers'd in the knowledge of the excellencies that are in them both that so they may be the more affected with him themselves and be more able to commend him to others 5. Where Christ is lovely all his works will be delightsome and it 's by acquaintance with and observation of his excellent works that the hearts of his people come to take him up and to be rightly affected with him 6. As ignorance of the excellency of Christ's works especially of the work of Redemption makes many slight Christ and prefer others to him for she would discover the daughters of Jerusalem their mistake of him by instancing this amongst other things so it 's a kindly-like thing to have a honourable esteem of Christ's works in the heart 7. Although the devil and mens idols seem to promise much to their lovers when they suit and intice them yet never one indeed can equal Christ or compare with him in respect of what he hath done for his Bride and this sets him up incomparably above them all His hands in respect of his magnificent works are adorned as it were with Gold-rings whereas they have hands but work not for the help and relief of their lovers Psa. 115. 7. The seventh part of this demonstration of Christs worth is from his belly The word in the Original is the same word which vers 4. is rendered bowels and we rather use it so here as it signifieth bowels the native signification of it as not knowing why it should be altered in this verse especially considering that wherever it is attributed to God it 's translated bowels as Isa. 63. 15. where is the sounding of thy bowels and Ier. 31. 20. my bowels are moved for him Reading it then thus his bowels are as bright ivory c. The words at the very first would seem to signifie the intense love and tender affection wherewith our Lord Jesus who is full of grace is filled and stuffed to say so for the behove and good of his people so that no mother is so compassionatly affected towards the fruit of her womb as he is toward his own This exposition is 1. confirmed from the ordinary signification of the word bowels when it is applyed to God as Isa. 63. 15. and Ier. 31. 20. and it is borrowed from the affection that mothers have to their children whose bowels yerns on them as 1 King 3. 26. and so Ioseph was affected toward his brethren Gen. 43. 30. Hence the word both in the Hebrew and Greek in the Old and New Testament which is made use of to set forth the Lords tender compassion flowes from a root that signifieth bowels 2. The scope will confirm this for is there any thing that makes Christ more lovely and admirable than his love which makes the Prophet cry out Mic. 7. 18. who is a God like unto thee that
That she hath moe ornaments than one there are here Iewels in the plural number and chains of Gold also one grace goes never alone neither is imputed righteousnesse and sanctification ever separat who ever hath one grace hath all 3. That this beauty which is to be seen on believers is universal as to the subject for here one part of the body is adorned as well as another both neck and cheeks the whole man is renewed and the person is justified 4. This comelinesse growes not of any stock within the believer nor is it natural to him but it 's communicat or imparted beauty such as is put on a comelinesse proceeding from the beneficence of another and is the work of a cunning workman See Ezek. 16. 10 11. where similitudes like these in this Text are made use of Vers. 11. We will make thee borders of Gold with studs of Silver In the 11. Vers. for confirming of the former consolation he gives her a promise the scope whereof is to obviat an objection which jealous sense might make against what he hath said How shall beauty be obtained or continued might she say whence shall it come seing I am so black and loathsome To this he answers as it were by a sweet promise We will make c. Wherein we may consider 1. The thing promised it's borders of Gold and studs of Silver 2. The party promising and undertaking the performance of it We will make them to thee saith he Borders of Gold and studs of Silver it's like have been some special ornaments in these dayes and that which is here pointed at by them in general seems to be an addition to what formerly the Bride possessed he would add to her beauty and gloriously compleat it And certainly it must be an excellent work which needs such workers as are here spoken of We take the thing promised to comprehend the increase continuance and perfecting of her comelinesse and beauty in which work the blessed Trinity are ingaged and so the second thing is who undertakes it We will make thee saith the Bridegroom This word make in the Original is used for making of man at first Gen. 1. 26. As also for renewing of him and begetting holinesse in him Psal. 100. because it 's no lesse work to renew than to creat man The number here is changed from the singular I have compared c. Vers. 9. to the plural We will c. As it is also in the first making of man from the singular He made Heaven and Earth to the plural let Vs make man according to our Image as if the Holy Ghost purposly in mentioning this renewing-work of grace did allude to the first work of mans creation And this 1. To shew the excellency of it not that God was put to any deliberation but that the work was and is exceeding excellent and thereâ—ore deliberatly as it were gone about 2. To shew that man hath no more hand in his renovation than his first creation that is he is no more of himself able to bring about the one than the other By this We we do not understand God speaking of himself in the plural number as in some languages for honors cause Kings do of themselves For 1. If that were more honorable then it would have alwayes been used for Gods honour especially at solemn times such as when the Law was given but we find the contrary true from the Scripture 2. Although that manner of speaking be used in some other languages yet it is never so used in the Hebrew tongue as by these who understand it is asserted and by some of the most Learned Iews is acknowledged and therefore we understand the Trinity of Persons in one God-head to be here understood for this One is also Three the Father Son and Spirit having a joynt design in promoving the Salvation of the Elect Isa. 61. 1 2. And grace being a work and gift prayed for from them all Rev. 1. 4 5. it must be understood of these three blessed Persons of the holy Trinity this work being common to the three Persons of the God-head and communicable to no other This then makes the consolation strong for saith Christ although the perfecting of your grace be a great task and far above your reach yet fear not We the Father Son and Spirit have undertaken it and shall make it out to you Hence we may leaâ—n 1. That grown believers even the Bride hath need of more grace and spiritual comelinesse There is a necessity of looking after a further growth in those even to be transchanged from glory to glory 2. Cor. 3. ult 2. That growing ingrace and perseverance therein is a great consolation and comâ—ort to a true believer and therefore the promise of it is given to the Bride for that end here 3. That neither growth in grace nor perseverance therein is a work of the believers own working but the omnipotency of grace is exercised here 4. There is plurality of persons in the one God-head The God-head that is I is also We. 5. All the persons of the blessed Trinity concur and are ingaged in promoving the holinesse and in perfecting the beauty of a believer 6. All the graces of a believer are pieces of the workmanship of the holy Trinity Grace then must be an excellent thing 7. The perfecting and perseverance of a believer is infallibly sure and certain seing all the persons of the Godhead are ingaged in this work and they who this day are believers may promise this to themselves 8. Much of believers beauty is yet in the promise and in the perfecting so that it hath it's defects and imperfections while they are here 9. What is promised is so sure that it ought to be no lesse comfortable than if it were injoyed for the promise ought to have no lesse weight for that end than the former commendation 10. Christ allowes his people freedom from anxiety because of things that are to come and to be comforted in him against the feares of those as well as to draw consolation from him against any evil that is present therefore is this intimat unto them 11. Believers ought still to hold all their injoyments and priviledges as from him and the expectation of what is coming as well as the performance of what is past 12. Faith in the promise hath a large comprehensive object to rest upon and to draw consolation from even the power of the Godhead and what may be by the Father Son and Spirit created and brought about for a believers good even though it have not at present a being we will make thee what is wanting and what is needful sayes the promise creating power is ingaged to through his work concerning them I creat the fruit of the lips Isa. 57. 19. and I will creat Ierusalem a joy c. more cannot be desired and lesse the Lord allowes not Part 3. BRIDES Words Vers. 12. While the King sitteth at his
in it self and being compared with Christ's Church especially in their estimation whose eyes God hath opened is but a miserable wildernesse and cannot give a heartsome being or place of abode to a believer 5. Believers have a more noble design to compasse than to sit down and take up their rest in this world their faces bend upward and their backs are upon it 6. Christ's presence gives life to a believers motion and ravisheth them upward as fire put to fewel necessitats smoak to ascend 7. A heavenly-minded believer is a comely sight and a world-denyed Professor will extort a commendation even from ordinary onlookers 8. As there is more of the exercise of true grace amongst believers by Christ's more than ordinary presence with them and in his Church so there is often a more than ordinary warmnesse and motion in the generality of Church-members at such a time whereof yet many may be unsound as no question all the daughters of Ierusalem were not sound 9. The Church of Christ and believers in it will look much more beautiful to Prefessors at one time than at another and they will be much more taken with this beauty sometimes than at other times for Chap. 1. 5. 6. The daughters of Ierusalem were in hazard to stumble at her spots here they are ravished with her beauty as thinking her another thing than she was before 10. Christ's presence will indeed put another face both on a Church and person and make them every way different but still to the better from what they were 11. The more active believers be in exercising their graces they will have the more fresh relish and savor for her ascending here makes all her persumes to flow BRIDE Vers. 7. Behold his bed which is Solomon's threescore valiant men are about it of the valiant of Israel Vers. 8. They all hold Swords being expert in war every man hath his Sword upon his thigh because of fear in the night The Bride being commended in the former verse by the daughters of Ierusalem as being jealous that they gazed upon her to the prejudice of the Bridegroom and being ever restlesse till every commendable thing that is in her redound to his praise to whom she owes and from whom she derives all her beauty She steps in hastily with a Behold as having a far more wonderful and excellent object to propone to them to wit Christ Jesus the true Solomon himself whose lovelinesse and glory should take them all up rather than any poor perfections they saw in her That this is the scope the matter will clear especially vers 11. where what she would be at is propounded in plain terms and her sudden coming in with a Behold as in Chap. 1. 6. doth confirm it That they are the Brides words also the scope and connexion bears it out this being her disposition that she can suffer no commendanion from Christ nor from any other to stay or rest upon her but is restlesse till it be turned over to his praise as Chap. 1. 16. 2. 3. c. There is none so tender of him or jealous of his honour as Christ's Bride is Again the daughters being spoken unto and Christ spoken of as a third person it can be no other that speaks here but the Bride What saith she are ye taken with any lovelinesse ye see in me I will propose to you a far more excellent object And this short but very sweet discourse holds â—orth Christ lovely and glorious in three most excellent steps wherein by a notable gradation Solomon is ever mentioned his name who was a special type of Christ being borrowed to design him while his glory is set forth He is described 1. From his bed vers 7 8. Whereby is set forth the excellent happinesse and quietnesse that believers have in injoying him 2. From his Chariot a most stately piece of work by which is signified that excellent mean to wit the Covenant of redemption revealed and preached whereby our Lord Jesus brings his people to his rest vers 9 10. 3. She propounds his own most excellent self and that crowned with the stately Majesty and glory of his love beyond which there is no step to proceed but here she â—ists and willeth all others to be taken up in beholding him as the only desirable and heart-ravishing object vers 11. For opening of the first in the 7. and 8. verses we have these five things to consider 1 Who this Solomon is 2. What this bed is 3. What this guard that is about it doth signifie 4. For what end that guard is appointed 5. The use of the note of attention Behold which is prefixed 1. By David's son properly is not understood this scope will not agree to him he was indeed a great King but a greater than Solomon is here Therefore seing in Scripture Solomon was typical of Christ as from Psal. 72. and other places may be gathered Through all these verses by Solomon is understood Christ the beloved and Bridegroom who especially was typified by Solomon in these things 1. Solomon had a great Kingdom from the river to the Sea and so will our Lord have many subjects 2. As Solomon was so Christ is a powerful rich King our Lord Jesus hath all power in Heaven and Earth committed to him 3. Solomon was a royal magnificent King sought unto from all parts of the earth and so the name and glory wherewith the Mediator is furnished is abovâ— every name in Heaven and in Earth 4. Solomon was a wise judicious King and singular for that and so in our Lord Jesus dwells all the treasures of wisdom and knowledge there is no need to fear that any thing that concerns his people will miscarry in his hand 5. Solomon had a peaceable reign for which cause he had that name and his government was blessed and happy to his people and servants and so our Lord Jesus is the Prince of peace Isa. 9. 6. and of his government there is no change and happy are his subjects and blessed are his servants for the one half of his glory magnificence wisdom c. and of their happinesse can neither be told nor believed This is an excellent person and a most stately King who yet is the believers Bridegroom Christ's Bride is nobly and honourably matched 2. By bed here is understood the same thing that was signified by it Chap. 1. 16. to wit that accesse and neernesse familiarity that the believer hath with Christ and whereunto he admits them that are his and the rest solace and refreshment that they injoy in fellowship with him Beds being especially appointed for these two 1. For refreshing and rest Isa. 57. 2. and Psal. 132. 3. 2. For the mutual fellowship of Husband and Wife So then by this is holden forth the excellent refreshing and soul-ease that a believer may have in the injoying of Christ There is no bed that can give quietnesse rest and solace like this Again it 's
wonderfulnesse of what she was to say O how wonderful is it if beleeved 2. To provoke and stir up to observe and take notice of it few are acquaint with believers priviledges and if they had not been recorded in the word we durst never have likened or evened our selves to them 3. It 's to shew an holy impatiency in her affection in breaking in so with this discourse as more servently desirous to fill their mouths and hearts with the commending of Christ than what they were about in commending of her A notable diversion and sign of love in a friend of the Bridegroom who with Iohn the Baptist is content to decrease so he may increase True believers should and will endeavour more the commendation of Christ in their fellowship together than to commend any grace gift or what else they have gotten from him they will not conceit or cry up their graces and gifts as they are theirs for that were base ingratitude but withall they mention what they have received partly to indear him to themselves and partly to commend him to others and thus they design to return him his own with advantage wherein nevertheless they are the gainers even while they seem to give what they have received Vers. 9. King Solomon made himself a Chariot of the wood of Lebanon Vers. 10. He made the pillars thereof of Silver the bottom thereof of Gold the covering of it of Purple the midst thereof being paved with Love for the daughters of Jerusalem The second piece of work mentioned for the commendation of the Worker is a Chariot described at large vers 9 10. For clearing of the words we are to inquire concerning these three things 1. It 's Worker or Former 2. The end for which it is framed 3. Concerning this Chariot it self The author or maker thereof is Solomon and that King Solomon that is Christ as was cleared before he is mentioned thrice under this name but there is a gradation here that is observable 1. He is called Solomon vers 7. 2. King Solomon vers 9. 3. King Solomon crowned or crowned King Solomon vers 11. The longer she speaks of Christ and insists in mentioning his excellency her thoughts draw the deeper she sets him up the higher and becomes warmer in her apprehensions affections and expressions concerning him Acquaintance with him would make one speak eloquently of him He that is the worker and former of this Chariot is a most excellent King it must needs then be a stately royal piece of work 2. There are two ends mentioned wherefore he makes it 1. It 's to himself that is for his own glory and that thereby he may in a special way hold forth himself to be glorious and that particularly in his grace for though he made all things for himself yet is he said especially to manifest his glory in doing good to his people and what serves for the manifestation of his grace is in a peculiar manner made for himself So Isa. 43. 7. and 21 This people have I formed for my self in a far other way than he formed other nations they shall in a singular way shew forth my praise that is the praise of his goodnesse wherein his way was peculiar to them And the paving of this Chariot with love and appointing of it for the daughters of Ierusalem doth confirm this also that it 's the praise of grace that especially shines in this piece of work And so the second end subordinat to the former is in the end of vers 10. in these words for the daughters of Ierusalem that is for their good that are weak and far short of perfection it 's not only fitted for his glory but also it 's fitted and confirmed to them so as it may procure and bring about their good Obs. 1. In the greatest pieces of Christ's workmanship he had mind of poor sinners yet unglorified his delight was with them before the world was Prov. 8. 31. 2. The glorifying of grace is the great thing Christ aimes 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 same work which is for himself is also for them that if he obtain his end they cannot but be well his glory and their good ride to say so in one Chariot 4. For as stately a person as our Lord Jesus is he disdains not to be occupied in making works and as it were framing Chariots for the behoove of his people Rather than they should want what may further them in their way he will make and furnish them himself 3. The third thing is the work it self which indeed is very admirable as the worker and ends are It 's a Chariot several wayes described both in it's matter form and furniture The word translated Chariot is no where else in Scripture it 's translated bed on the margent it 's by the Septuagints expressed by such a word as signifieth to be carried and to carry as Chariots and Litters wherein men are carried used to be carried by horseâ— We think it fitly expressed by Chariot not only because the word is different from that which is translated bed vers 7. but 1. The immediat end and use seems to be different also for as stately King's use their beds for repose and rest in their chambers and their Chariots to ride in when they go abroad and wherein their Queens may ride with them so is it here As Christ hath a bed for believers quieting he hath also a Chariot for safe convoying and carrying them thorow their journey till they come to their compleet rest this being no lesse necessary for believers such as the daughters of Ierusalem are than the former In short by this chariot we understand the way of Redemption in general as it is contrived in the eternal counsel of God and so called the Covenant of Redemption and also as it 's preached and manifested to us in the Gospel The reasons why we thus apply it are not only because there is no other thing that it will agree unto for 1. It 's a work of Christ and so not Christ himself 2. It 's a work of special grace for his own and that while they are in the way for the Elect in heaven are not daughters of Ierusalem therefore it 's no common work of creation or providence or of glory in heaven 3. It 's for the Churches good and therefore cannot be understood of her for beside that the several parts of it's description will not suit her not only Christ but the daughters of Ierusalem are to be born in this chariot And we know not a fourth thing imaginable that can be understood by it but the Covenant of Redemption revealed in the Gospel But 2. The Covenant of Redemption is that work of Christ's wherein most eminently the glory of his grace and love to sinners doth appear which makes him wonderful lovely and admirable to
who are espoused to him 3. Where love to Christ is there Christ loves he cannot but love them that love him and there is nothing more acceptable to him than the faith that is working by love 4. Our Lord Jesus takes special notice of the frame of the heart and what seat he hath in the affections of his people he layes more weight on their love than on their work though true love can never be without works The second way how he explains and illustrates this is more particular by two comparisons yet keeping still the former manner of expression by way of question and admiration The first is how much better is thy love then Wine Wine may be looked on in two respects 1. As it 's useful in mans life and refreshful Psal. 104. 15. It maketh glad the heart of man and Eccl. 10 19. It maketh the heart merry Wine is one of the most comfortable creatures therefore she calls his love better then Wine Chap. 1. 2. Thus observe 1. Christ will not be behind with his people neither in kindnesse nor in the expressions of it for this is beyond hers Chap. 1. 2. Not that he hath a better object to love but because the love wherewith he loves her is like himself and more excellent then hers 2. There is no such refreshful thing in all the work of creation of Christ no such feast as the warming of a sinners heart with love to him is This Luk. 7. 47. is thought more of by Christ in a poor woman than all the great feast he was invited unto by the rich Pharisee Again we may look on Wine as used in the ceremonial services and drink-offerings Levit. 23. 13 c. Thus the meaning is thy love is preferable to all outward performances and sacrifices as Hos. 6. 7. Love being the principle within from which all our performances should flow it is not opposed to sacrifice simply or to obedience but 1. Supposing these to be separate he prefers love if it were to cast in but a mite of duty out of love it will be more acceptable than the greatest bulk of duties without love as is clear in the case of the widow Luk. 21. Yea if men would give their bodies to be burnt without this 1 Cor. 13. 3. it will avail nothing 2. It saith that where both the inward principle and the outward fruit or work are the Lord respects that more than this and he respects this in a manner but for that The second comparison is to the same purpose in these words and the smell of thine Ointments then all spices Ointments typified the graces of the Spirit the pouring out whereof is called the unction Joh. 2. 20. and the oil of joy Psal. 45. 7. The smell thereof signifieth the acceptablenesse of these graces when in exercise our Lord Jesus finds a sweet â—avour in them as ointments cast a smell that is refreshful to men as was said upon Chap. 3. 6. the grace of love mentioned before is here included but under Ointments there is more comprehended to shew 1. That where one grace is there are all the rest of the graces of the Spirit to be found 2. That love to Christ and zeal for him holds believers stirring and makes them send forth a sweet and savory smell This smell is preferred to all Spices not to one or two but to all Spices were either used as gifts because they were precious and costly So the Queen of Sheba propined Solomon with them 2 King 10. 2. and the wise men offered such to Christ Mat. 2. 11. And so it saith there is no such propine can be offered to Christ as love and the graces of his Spirit when they are in exercise Again spices were used in the Levitical services and holy Oil Exod. 30. 23 24. and so they are to be considered as Wine was in the last sense formerly spoken of and it shews how preferable the inward exercise of grace is to all external duties Lastly they are not only prefered while he saith thy love is better c. but as passing comparison they are extolled far above all these things with which they are compared How fair or how much better is thy love then Wine c. O my Spouse saith he it 's not to be wondered that thy love ravishes my heart for there is no created thing so precious nor any external service so acceptable to me as it is Hence observe 1. That inward love or the inward exercise of grace and outward performances are separable 2 That when outward performances are separate from the inward exercise of love and other graces the Lord respects them not 3. That love is a good and necessary principle of all dueties and especially of the duties of worship 4. These who have any thing of the lively exercise of love to Christ want never a propine that will be acceptable to him if it were but a mite or a cup of cold-water or a look to Christ if love be the principle from which these flow they will be very acceptable with him Vers. 11. Thy lips O my spouse drop as the honey-comb honey and milk are under thy tongue and the smell of thy garments is like the smell of Lebanon Having thus expressed his affection to his Bride he breaks forth in a positive commendation of her which may be looked upon as the ground of the comparative commendation in the former verse and he describes and commends her at once these two wayes 1. Touching as it were at some particulars which are indeed generals wherein her lovelinesse appears in actual fruits vers 11. 2. In seven comparisons he holds forth her fruitfulnesse from the 12. to the 16. vers wherein he not only commends her by the fruits which she brings forth but from her fitnesse or aptitude to bring forth these fruits so that she cannot but be fruitfull As if one commending an Orchard from the fruit Apples Pomegranates c. or whatever other fruits are in Orchards should then fall upon the commendation of the Orchard it self in it's situation fences waters or kinds of the plants c. So is it here And this last commendation is to be looked upon as the cause of the former In this 11â— vers there are three particulars commended under which we conceive much of the series of a believers walk is understood The 1. Is her lips which are commended from this that they drop as the honey comb By lips as vers 3. and frequently in the Song and so in the Proverbs a man of lips is taken for a man of talk is understood her speech words or discourse especially to others These her words or her speech are compared for the matter to honey or the honey comb that is sweet nourishing healthful and pleasant as Prov. 16. 24. Pleasant words are as the honey-comb sweet to the soul and health to the bones And by honey in Scripture is often understood that which is
excellent and useful for the life of man And therefore it was a property of Canaan that it flowed with milk and honey which are put together in the following piece of her commendation 2. Her speech or words are commended from the manner or qualification of them They drop as the honey-comb c. Droping words signifie 1. Seasonable words which are like dew droping for the edification of others as dew by it's droping makes the fields fruitful 2. Prudence and moderation in discourse and so droping is opposed to floods that with violence overflow 3. â—his phrase â—ignifieth a continuance in seasonable prudent and edifying discourse as Iob 27. 22. My words droped on them and Deut. 31. 2. My doctrine shall drop as the rain Thus the lips of the wise feed many Prov. 10. 21. Obs. 1. A believers words tend to edification and are for the true benefite and advantage of others 2. Every subject is not the matter of their discourse but as the honey it 's excellent and choice and that which ministreth 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 respect to Christ. 4. A well ordered tongue is a most commendable thing before Christ and every word that proceeds from the mouth is observed by him 5. Christ's spouse should be observably different as to her words and discourse from all others Thy lips O my spouse saith he drop as the honey-comb Implying that whatever be the way of others it becomes the spouse of Christ to have her words seasonable savoury and edifying The second thing here commended reacheth more inwardly and it is in these words honey and milk are under thy tongue There will be sometimes smooth words as butter when there is much venome within it 's not so with Christ's Bride By under the tongue which is the part commended we understand the heart or inward-man as it 's distinguished from the bare expression of the tongue or words which are only spoken as we say from the â—eth forward So Psal. 66. 17. He was exalted under my tongue as it 's in the Original is expounded in the following verse by heart-regarding There was an agreement betwixt his words and his heatt without which God would not have accepted his words And seing when it 's said of the wicked that mischief and vanity are under their tongue Psa. 10. 7. Rom. 3. 13. whereby their deceitful rotten heart and the venom that is within is signified So here must be understood inward sincerity and a good frame of heart within as well as good words without The commendation is that there are milk and honey under her tongue It 's almost the same with the former As her words were edifying so there was much edifying matter in her heart or under her tongue the honey-comb as it were was there and it by words droped to others Milk is added because it 's also sweet and nourishing In a word that which he here points at is that her inward constitution and frame is like a Canaan flowing with milk and honey so fertile and fruitful is Christ's Bride Here observe 1. That Christ takes not only notice of words but of what is under the words the disposition and frame of the heart and the thoughts thereof are observed by him 2. There is a suitablenesse often betwixt the heart within and the words without when there is honey under the tongue then the tongue cannot but drop for out of the abundance of the heart the mouth speaks 3. It 's a most commendable thing in the believer when the inner-man is right in a lively and edifying frame and when the heart is watched over so that no thought enters in or word goes forth but what is edifying 4. The heart would be furnished with edifying profitable purpose and thoughts as well as the mouth with pertinent and useful words and that is as the fountain from which this must run and flow 5. They will feed and edifie others best by their words who feed best upon the most healthful subjects and savoury thoughts themselves The third thing commended is the smell of her garments Garments are that which covers our nakednesse and are for decorement externally put upon the body sometimes by them is understood Christ's righteousnesse whom we are said to put on Gal. 3. 27. Sometimes our own inherent holinesse which makes our way comely before others and hides our nakednesse from them So Iob. 29. 19. saith I put on righteousnesse and it cloathed me Now here it 's to be taken especially in the last sense though not only as setting forth the outward adorning of her walk with holinesse and this is the third part of her commendation distinguished from the other two which pointed at her words and thoughts And so it 's the practice of holinesse that is here commended which is compared to garments because good works are called the cloathing of such as professe godlinesse 1 Tim. 2. 9. and 1. Pet. 3. 3 4. The smell of them is the savour and relish of these good works to others and also to him even as it 's said that Iacob's garments did smell to his father to which this may allude so our holinesse being washen in the blood of the Lamb is very savoury to him and is also savoury to others yea the smell thereof is as the smell of Lebanon which was an hill that abounded with trees and flowers exceeding savoury and delightsome whereas a corrupt conversation is exceeding unsavoury as rottennesse and dead mens bones In sum this compleats believers commendation when their words are edifying their heart answerable to their words in true sincerity and their outward walk adorning to the Gospel so as their natural nakednesse and pollution appears not in it Obs. 1. Where there is true honesty within it will appear in the fruits of holinesse without 2. There is no garment or cloathing that can adorn or beautifie men as holinesse doth a believer 3. Though outward profession alone be not all yet is it necessary for compleating the commendation of a believer 4. Although good works be not the ground of our relation to Christ but follows on it and though it be not on the account of our works that the Lord is pleased with us to justifie us yet are the good works of a believer and of a justified person when done in faith acceptable to God and an odour and sweet savour to him Phil. 4. 18. Vers. 12. A Garden inclosed is my sister my spouse a Spring shut up a Fountain sealed Having thus summed up her carriage in the former threefold commendation now he proceeds both to describe and commend her by a seven-fold comparison wherein to say so the rhetorick of our Lords love abounds Each of them may point out these three things 1. They describe somewhat the nature of a believer or Christ's Bride 2. They evidence Christ's love and
kindly-believers love to breath into That both these are the Brides words may thus be collected 1. Because they look prayer-like and it 's more suitable for her to say come than for him yea the Spirit being invited to come to the garden it 's clear the party that speaks hath need of his presence And that it 's not said go but come with reference to the necessity of the party that speaks doth make it evident that it cannot be spoken by the Bridegroom but by the Bride for so the phrase every where and in the next words Let my beloved come Imports 2. That the last part of the verse is her suit none can deny and there is no reason to conceive two different parties seing both the matter of the suits and the manner of speaking will agree to the same party In the first petition we may consider these two 1. The thing sought 2. The end wherefore that which she seeks and prayes for is held forth as it were in three steps or degrees in three expressions awake O north-wind come thou south blow upon my garden For understanding whereof we are to look 1. What these winds signifie 2. What this garden is And 3. What these act of awaking coming and blowing are By winds often in Scripture is understood the Spirit of God in his mighty operations as Ezek. 37. 3. and 14. And the special work and operation of the Spirit is compared to wind 1. For it's purifying nature 2. For it 's cooling comâ—orting refreshing power and efficacy 3. For it 's fructifying vertue winds being especially in these hot countries both exceeding refreshful and also useful to make trees and gardens fruitful Lastly for it 's undiscernable manner of working as Ioh. 3. 6. the wind blows where it lists c. yet hath his operation real effects with it And it 's clear that the Spirit is here intended because it 's the Spirit 's blowing that only can make the spices or graces of a believer to flow as the wind doth the seeds and flowers in a garden Next by north and south-wind are understood the same Spirit being conceived and taken up in respect of his diverse operations as it 's 1 Cor. 12. 6 7 8. c. and therefore called the seven spirits of God Rev. 1. 4. sometime cooling and in a sharper manner nipping as the North-wind sometimes working in his people more softly and warmly and in a still and quiet manner like the South-wind yet as both winds are useful for the purging and making fruitfull of a garden so are the diverse operations of the Spirit to the souls of believers In a word hereby is understood the different operations of the Spirit whether convincing and mortifying or quickning and comforting c. Both which contribute to make her lively and fruitful which is the scope of her petition 2. By garden is understood the believer called a garden vers 12. and an orchard vers 13. because the believer doth abound in diverse graces as a garden doth in many flowers And she calls it my garden as he calleth the plants her plants that were planted there vers 13. and as she called the vineyard hers Chap. 1. 6. and 8. 12. which also is his vers 11. as also this garden is called his in the following words Chap. 6. 1. It 's his by propriety as the heritor and puchaser as also all these graces in her are hers as being the servant that hath the over-sight of them and who hath gotten them as talents to trade with for the Masters use All that we have viz. a soul gifts graces c. are given to us as talents which we are to dâ—esse for bringing foâ—th fruit to the owner as the following words do clear 3. The actings and workings of the Spirit are held forth in three words which are as so many branches of her petition The first is awake This word is often used by God's people in dealing with him awake put on strength O arm of the Lord c. Isa. 51. 9. It is not as if the Spirit were at any time sleeping but she desires that by some effects sensible to her he would let it be known he is stirring The second word come is to the same purpose the Spirit considered in himself cannot be said to come or go being every where present But this is to be understood in respect of the effects of his presence and so he is said to come and go Thus while she saith come the meaning is Let me find some sign of thy presence quickning and stirring my graces The last word is blow upon my garden Blowing holds forth the operation whereby the Spirit produceth his effects in believers It 's not the Spirit himself nor the fruits of the Spirit that are in believers that are here understood but the operation of the Spirit whereby he influenceth or if we may so speak infuseth them as God breathed in Adam the breath of life and whereby he stirrs excits and quickens them for acting The prayer then is directed to the Spirit as Rev. 1. 14. considering the Spirit essentially as the same God with the Father and Son in which respect to pray by name to one person of the Godhead is to pray to all the three who in our worship are not to be divided that he would by his operations which are diverse and various for believers good so stir and quicken his own graces in her that seing she is a garden wherein the beloved takes pleasure her graces for his satisfaction may be exercised and made to savour to the end that he may the more manifest himself in sweet communion with her Next the end wherefore she presseth this suit so much is that her spices may flow out In a word it is that she might be fruitful for though there were many graces in her yet without the Spirit 's breathings and influences they would be as unbeaten spices that did not send forth their smell Obs. 1. Although a believer have grace yet it is not alwayes in exercise yea it may be and often is interrupted in it's exercise 2. That the believers great desire is to be fruitful and to have grace in exercise that they may be delighted in by Christ It 's not only their desire to have grace habitually but actually to have it in exercise 3. There is nothing can make a believer lively and fruitful but the influences of the Spirit and that same Spirit that works grace must quicken it and keep it in exercise 4. There may be an interruption of the influences of the Spirit so as his blowing may in a great measure cease 5. The same Spirit hath diverse operations and diverse wayes of working and manifesting himself sometimes as the South-wind more smoothly sometimes as the North-wind more sharply 6. All his operations how rough soever some of them may appear are alwayes useful to believers and tend to make them fruitful And to this end the most sharp
I have washed my feet washing the feet fitted and prepared for rest mens feet in these countries being by walking bare-footed someway stiffened beaten and bruised which by washing were eased and refreshed as we may see Gen. 18. 19. in Abraham and Lots carriage to the Angels supposing them to be men So here it is I have fitted and composed my self for rest as being wearied with the painfulnesse of holy duties and now she cannot endure to stir her self toward these as if that would again defile her In 〈◊〉 reasoning there are these faults 1. That she doth at all offer to debate a clear duty this makes way for the snare 2. That she interprets the study of holinesse and communion with Christ to be a trouble and carnal security to be an ease There will be strange misrepresentations sometimes both of our faults and failings and of Christ's worth and excellency which have much influence on our deadnesse and sinful distempers 3. She makes one sinful action the cause of her continuance in another There is often a connexion amongst â—ins and one draws on another the premisses that the flesh layes down as principles will still bear conclusions like themselves It 's unsound and unsafe reasoning from these 4. That which should stir and perswade her to rise to wit that she was not right she makes a motive of it to strengthen her self in her lazy inclination to lye still Carnal sense draws conclusions most unreasonable in every thing and tends still to foster it self whereas faith and tendernesse would reason the quite contrary 5. She puts too honest a name upon her security and calleth it the washing of her feet which was indeed the polluting of them Fairding and plaistering over our own evils is a great fostering of security yet too common as to call unbelief humility presumption faith security peace c. We give to sin the name of vertue and then without a challenge maintain it which is a degree of putting darknesse for light and bitter for sweet and a sort of calling evil good which brings under the hazard of the pronounced wo Isa. 5. 20. 6. She fails here that she expects more ease in lying still than in opening to Christ whereas it is but the flesh that is troubled at Christ's presence but solid satisfaction is only to be had in his company Flesh hath ever secret fears of Christ's company as if it were intollerable irksome and troublesome to be a Christian in earnest and these whisperings and wicked suggestions of the flesh may have sometimes too much weight with a believer 7. She mistakes Christ's word which pressed that he might be admitted who was a most loving husband and had suffered so much in waiting for entry but she states the matter otherwayes if she that was at ease should trouble her self that so the shift might seem reasonable Though Christ be not directly and down-right refused and the heart dar not under convictions adventure on that yet by opposing respect to our selves to him and by shifting to open to him when he knocks many are guilty upon the matter of refusing and slighting Christ himself when they think they slight not him but would only shun something that is troublesome to themselves These words are not so to be looked on as if explicitly believers would so argue but that in their lazy and drousie spiritual distempers there is such arguing on the matter and such or such like shifts prevails often to make them keep out Christ when directly they dar not refuse him which doth evidence the power and subtility of corruption even in a believer and the greatnesse of the love of Christ that passeth it by If it should be asked Why is this sinful distemper of hers registrat and put upon record Why say 1. For her own good It 's profitable for believers to mind and record their miscarriages to Christ as well as his kind dealings with them 2. It 's for the honour of the Bridegroom whose love appears and shines most brightly when it is set for-against her miscarriage believers would acknowledge their infirmities and failings as well as their mercies and graces when it may make to the Bridegrooms commendation 3. It 's for the edification of others often one believers infirmities through Gods blessing may prove edifying to others for making them watchful and bidding them stand and sustaining of them when fallen The infirmities of Iob under his fore tryals have strengthened many as his patience hath convinced them In sum this reasoning is indirect and frivolous shewing in the general 1. That men incline to cover their secret misregard of Christ as if it were rather tendernesse to themselves than indiscreet disrespect to him yet he expounds it so as Mat. 22. 5. when they alledge it as a necessary excuse that they behoved to wait on their farm and merchandise he interprets it they made light of the invitation to the marriage of the Kings Son 2. It shewes that the shifts whereby men put back Christ are exceeding frivolous there can be no strong nor relevant reason alledged for our slighting Christ and for our ruining our selves in slighting of him in the offers of his grace in the Gospel although corrupt nature exercise and rack it's invention to find out reasons to plead our excuse yet when such reasonings are examined they will not abide the tryal 3. That when mens hearts are in a declining frame very trivial and weightlesse arguments will prevail to make them keep out Christ 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 soul. Vers. 4. My beloved put in his hand by the hole of the door and my bowels were moved for him There follow in this fourth verse a second step of Christ's carriage with the effects of it He gives not over but puts in his finger and powerfully makes application to her by a saving work of the Spirit upon her heart which hath the desired and designed effect following upon it she riseth and openeth In this we have 1. The mean applyed and made use of 2. The manner of application for that the worker is the Beloved himself is clear The mean in his hand which in Scripture signifieth three things when attributed to God 1. His Omnipotency whereby he doth what he pleaseth Exod. 15. 6. Thy right hand O Lord is become glorious in power And Exod. 8. 19. it 's said This is the finger of God that is his power 2. It 's taken for the Spirit or the common operations of the Spirit whereby miracles beyond the power of man are wrought as by comparing Matth. 12. 28. with Luke 11. 20. will be clear 3. It 's taken for the saving work of the Spirit applyed for the working of faith in the elect at the first or renewing and confirming of it afterward in believers as Acts 11. 21. The hand of the Lord was with them
stirring to have the way rid for Christ's entry and to make him welcome which shews it was no confused exercise that her repentance put her unto but distinct and digested like the Prodigals I will arise and go to my Father and say c. Obs. 1. Repentance will put the securest sinners to their feet when it is real 2. There is no settling of an exercised mind but in receiving of Christ and in making of him welcome 3. When the heart is affected with the sense of sin and desire to have Christ it 's not time to delay or dispute what to do but to rise and open and by faith to receive Christ. 4. Where a soul hath been plunged in security or like the Prodigal Luke 15. in prophanity there will be need of gathering composing and rousing of it self for exercising of faith in Christ this is not from any difficulty that is on graces-side to receive a sinner but from the difficulty that is on the sinners side in acting of grace who being at a low ebb must by several steps of grace ascend out of it with a kind of violence to corruption discouragement and unbelief from under the power of which the penitent must arise when they combine to intangle and detain him as she doth here 5. Believers would be distinct in their exercises especially in reference to their end and design that in their activity and stirrings it may be discerned by themselves what they would be at Some exercises are confused neither having a distinct cause nor a distinct end kindly exercise hath both though much confusion may be with it 6. Faith in Christ and making way for him into the heart should be and is the native end of all inward exercises diligence in duties c. This must be the great scope of all pains whatsoever these stings of exercise that put not the soul to open to him though they put the person thorow other are not to be fostered nor laid much weight upon 7. Though faith and duty differ and the most active frame is not to be rested on without faith yet activity in duty and livelinesse in the exercise of faith go together as her rising and opening do even as before her lying still and the keeping of him out went together Yea 8. This activenesse runs especially to perform what he called to He called to open and she accordingly riseth to open which shews that the penitents activity doth principally bend it self towards these duties that Christ in a more especial manner calls for She proceeds to set down her experience which she found when she had risen which is the third effect of the work of grace on her by Christ's putting in his hand when she arose to open Her hands and fingers dropped sweet smelling Myrrhe upon the handles of the lock She continues the comparison of opening a shut door he as it were put in the key without and she came to draw the handle or slot within as is usual in some locks The door is the heart as Psal. 24. 7. called the everlasting doors The lock that closeth is unbelief and security indisposition and declining in the exercise of grace whereby as by a fast lock Christ in his accesse to the heart is kept out Now she puts-to her hands and fingers to the sock within which imports her stirring her self again in the exercise of faith and diligence being now arisen to open Therefore by faith we are said to grip and take hold of Christ and to work righteousnesse and by it the heart is opened to him as followes This sweet smelling Myrrhe that drops is the flowing of habitual grace which formerly was not vigorous and active but now it flowes and vents and is to the heart as oyl applyed to moisten and make easie a rousted lock to make it open without difficulty This grace is ordinarily compared to Myrrhe and the anointing typical oyl was made of it and of other spices Exod. 30. 23. It 's said here to drop from her fingers implying the active stirring of her faith because when faith becomes lively it puts all other graces to exercise and thereby as it were by oyl her former hardnesse and indisposition was softned and removed and her heart made meet to act lively In sum it 's this That when she in the exercise of faith and holinesse set her self seriously and effectually to make way for Christ and to remove what formerly had kept him out through her indisposition unexpectedly she found that by his putting in of his hand it went much more easily and sweetly than she expected all had been so anointed and quickned and thus conduced to the opening of her heart as dropping of oyl doth to the easie opening of a lock Which shews 1. That the work of grace upon the heart being applyed by Christ from without doth leave an inward fitnesse on the heart within for the opening of it self to him Grace infused and quickned by Christ's Spirit will make the most indisposed and secure heart to open to him heartsomly 2. That though Christ apply grace from without to open the heart yet will he have the heart formally opening it self to him and though the heart open it self formally to him yet it 's by the vertue of his application from without for this putting-to of her hand and it's dropping Myrrhe is the effect of his putting in his hand first 3. Often when the most spiritual and difficult duties if it were even faith it self are eâ—â—ayed they will be found more easie than was expected and none can tell how they will go with them till they undertake and set about them She while lying in her security thought it impossible to get this done yet now it goes easily and sweetly with her O! but when grace goes along and flows the exercise of duty is a sweet and easie work 4. Although the exercise of grace make duties easy and a supply of help be given thereby for doing of spiritual duties yet the Lord will have the person assaying duty ere he find it so nor can he find or expect that supply that will facilitat duties to him till he first set himself about them as she first rises to open before her fingers drop with Myrrhe 5. These that set themselves to open to Christ and minde that singly from the sense of their need of him and being affected for wronging of him will not find grace wanting and deficient to help them and by this all the mouths of unbelievers will be stopped that are ready to say and usually say they had not grace to open 6. Faith in exercise hath a great influence on the keeping of all other graces in a believer fresh and green because it acts by Christ's strength and therefore when it is in exercise it makes all the rest to drop as it were with sweet smelling Myrrhe Vers. 6. I opened to my Beloved but my Beloved had withdrawn himself and was gone my soul failed when
he spake I sought him but I could not finde him I called him but he gave me no answer This 6. vers contains five particulars of the Brides experience in this case The first of them I opened c. is the last effect following upon his putting in his hand vers 4. This work of grace left her not in an indifferency whether to open or not but having given her to will in the former verse now he gives also to do and actually determins the will or makes it determine it self to receive him but now Christ is found to be absent whereupon follows the other steps of her carriage and the disappointments that she met with in seeking of him This opening is the very thing called for by him vers 2. which considering the words following is especially to be understood of her exercising of faith in him whereby the heart is delated to receive him hence believing is called a receiving of Christ Joh. 1. 12. And it being a heart-receiving it must be the very thing understood here by opening Now although faith according to it's several acts may be several wayes considered yet that act of faith whereby the heart consents to receive Christ and to rest on him is that which is mainly here aimed at 1. Because this opening is opposed to refusing Psal. 81. 10 11. It must therefore be consenting 2. It 's not giving of consent that mainly keeps Christ at a distance from souls or keeps them without interest in him as opening to him or receiving of him intitles them to him Ioh. 1. 11 12. and Acts 16. 14. 3. This opening is both different from conviction resolutions repentance and what may be supposed to preceed these were in the words going before and is also distinguished from sense and the fruits of believing which follow after It must therefore be the hearts yielding to Christ's call and submitting thereunto Rom. 10. 3. as actually consenting to be his Yet all these acts would not be looked on as distinct in respect of time as they proceed from grace which puts all together but in nature and in respect of the distinct uptaking of the same grace in it's effects In a word saith the Bride the Lord having applyed the work of his Spirit to me it effectuated one step after another and left me not untill I yielded my self to him to be his as a mansion for him to dwell in Which shews 1. That grace doth not only work upon the understanding to enlighten it but that it doth also immediatly work on the will and determins it for this opening of the heart is an effect of that work of grace vers 4. as the former steps were 2. The act of believing and opening to Christ is both the effect of grace and also the work formally of the believer Therefore the Lord is said to open the heart Act. 16. 14. because the effect flows from his putting to his hand and the Bride is said to open her own heart because she formerly brought forth or elicited the act of faith by the strength of grace 3. This being compared with his call vers 3. shews that it 's by faith that way is made for Christ into the heart and it 's that which especially intitles one to Christ closes with his call receives him and enters Covenant with him for if opening or believing be that which he calls for as giving him accesse to the hearts of his people then believing being the performance of that called-for condition must unite the soul to him and enter him into the heart 4. There is some peculiar efficacy in faith in the uniting of one to Christ in accepting of Christ's call and making way for him to come into the heart which is not in any other grace Or it hath a peculiar way of concurring in effectuating the persons union with Christ and so in Justification which no other grace hath Hence this opening is peculiarly to be attributed to it and is distinct from repentance spoken of before vers 4. and from other duties mentioned in the words following 5. Whoever honestly from the sense of sin and need of Christ and desire to have him to supply their need essayes believing and opening their heart to him shall certainly come good speed and without fail attain their design I rose to open saith she and I opened 6. Although the distinct exercise of saith be not attained instantly but there must be first a rising and an offering of violence to our corruptions in the pursueing thereof before we win to the distinct opening of the heart yet it should be prosecute till it be perfected 7. Sometimes the exercise of faith will be distinct and discernable so that a believer can tell he hath believed and it 's no lesse comfortable to be clear from serious reflecting on our selves that we have indeed by faith yielded to Christ than to be clear of it by the fruits following thereupon For she is clear and confident in this that she had opened to him Having opened now the Beloved is gone like as a husband being offended at his wifes disrespect to him should withdraw when she at length with much adoe were brought to rise So our Lord Jesus takes that way of rebuking kindly the former unkindlinesse of believers by after-desertions and withdrawings The word is doubled but my Beloved had withdrawn himself and was gone or he was gone he was gone which doth not only import in his carriage a sad withdrawing and on hers an observation of it but also a sorrowful regrate and weightednesse as having met with a sad disappointment as the following words clear as if she had said at last I opened but alace he was gone and away What this withdrawing of Christ is we may know by considering what his being present is which is not to be understood of the omni-presence of his God-head there being no coming nor going that can be attributed to that infinit Essence which is every-where at all times present but it is in respect of the out-letting of his especial love and that in the peculiar way of manifesting it to his people and not in regard of his love it self or of their interest in him for here her interest stands in him and faith in him is exercised and the lifelesnesse that she was under is removed so that now she is acting faith and there is a presence oâ—grace making her active and lively even under this withdrawing The thing then which is wanting is a sensible manifestation of Christ's love to her which now upon her yielding to open she expected to have been filled with as a wife opening to her husband should expect his embracements and yet in place thereof find that he were gone This withdrawing is no real alteration on Christ's side nor are we to look upon it as if now she had lesse than before she believed and bestirred her self for her union with him and the influence of his grace on her remained
behind them in their walking 2. This metaphor signifieth strength and activity as Psal. 147. 10. The Lord delights not in the strength of an horse nor in the legs of a man wherefore very probably Eccles. 12. 3. they are called the strong men because they sustain or bear up the body Here being applyed to Christ we conceive they signifie his way or administration of providence which he useth with his people it being by his dispensations that he walks amongst them Hence the series of common providence is so often in Scripture called the way of the Lord as Ezek. 18. 25. The Lords way is equal his carriage in his dispensations is still just opposite to their way or walk which is there called unequal And the dispensation of grace is called a way Rom. 11. 33. How unsearchable are his judgements and his wayes past finding out which take-in the contrivance and administration of his grace as the scope there doth clear His way is more general and comprehensive than his works and takes-in these three for which it is called a way 1. His design and end that he proposeth to himself 2. His wise and powerful plot in contriving and applying means suitable thereunto for bringing it about especially the principle to say so by which he walks and works to wit hs wisdom power and love 3. His convoy of and the progresse which he makes in these by which he is ever proceeding towards his end as a man doth in his way by walking with his legs In all these respects the Lords way of carrying on his design is said to be unsearchable This we take as intended here to set forth and commend the gracious and glorious steps of the Lord in the administration of his grace both in it's contrivance and application amongst his people whereby his wisdom power and goodnesse are in these paths of his that are all mercy and truth to his own Psal. 25. 10. made exceeding lovely and stately as the commendation following imports This is confirmed 1. by the Analogy that is betwixt the legs and walking and the frequent use that the Scripture makes of this similitude for that end and no other thing can suit so well 2. In Rev. 2. 18. Where Christ's legs and feet are spoken of with a commendation not unlike what follows here namely that they are like fine brass as his eyes are expounded vers 23. by this that he searcheth the heart and tryeth the reins so his feet are set out by this that he renders to every one according to their works that is he keeps an equal and just way in his administration towards every one 3. The scope likewise confirms this Christ being by his way to his people commendable above all and this being a special commendation of his that all his works are perfect and all his wayes are judgement Deut. 32. 4. As also the property attributed to his legs and from which they are commended will clear this which is that they are like pillars of Marble Marble is a stone that is firm good and pleasant therefore was it prepared by David for the Temple 1 Chron. 29. 2. Pillars signifie strength orderlinesse and beauty as was cleared on Chap. 3. 10. which may be applyed here So pillars of Marble say that his wayes are curiously skilfully and sickerly contrived and wisely dexterously and infallibly executed and firmly settled like pillars and that of Marble for unmoveablenesse The amplification of the commendation confirms this also they are not only like pillars of Marble but also like pillars set on sockets of fine Gold pillars are durable according to the bases or foundation upon which they are set and founded Now Gold as often hath been said signifieth preciousnesse and solidity so all of them are setled and fixed on a good and precious ground which cannot fail and therefore they cannot shake slide nor slip but prosper he must in his wayes and nothing can mar his design for he is of one mind and who can turn him and what his soul desireth that he doth Job 23. 13. Yet not only are his feet or legs of brasse which shews severity against enemies in his troding on them Dan. 10. 6. but the sockets are of Gold as his head was vers 11. all is of Gold that is in him he is a golden Mediator and Beloved from head to foot whereas others are clay-beloveds The sockets are of Gold to shew his graciousnesse to his people as Psalm 25. 10. all his wayes are setled on mercy and truth all his decrees anent them are made lovely and sure by grace and so cannot be but precious and excellent as to them Observ. 1. Our Lord Jesus hath a design a gracious design that he is carrying on amongst his people and he is ever promoving therein for the end which he hath proposed he is not like the idols of the Gentiles Psal. 115. 7. which have feet and walk not but as he sees with his eyes and works with his hands so doth he walk and make progresse with his legs 2. Christ's way with his people is a most excellent and stately way or in all his convoy of grace towards his people there is a special excellency shining All his ways and works are holy and righteous Psal. 145. 17. Iust and true Rev. 15. 3. Gracious and loving even all mercy and truth Psal. 25. 10. This King of Saints is marvelous in his way of grace as he is in all his works 3. Christ's purpose cannot â—ail neither can his design be altered the contrivance thereof is so wise and the execution so powerful he cannot but attain his point 4. However men may quarrel with Christ's way and say it 's not equal as Ezek. 18. 25. And although his way may be sometimes in the deep waters and not discernable Psal. 77. 19. yet it is ever ordered in deep wisdom that there can be nothing more just holy and glorious so that there is no reason to complain thereof and this holds not only in one step or two but in the whole series of his way 5. A right sight of Christ's wise glorious and Omnipotent way of grace will make him singular in the estimation of his people and put him above all other beloveds whose ways are neither for wisdom nor stability any way comparable to his for all the counsels and designs of the world beside his will come to nought and be made nill they will they subservient to his clay-idols have their breath in their nostrils and in that same very day when it goeth out their thoughts perish Psal. 146. 4. but it is not so with his they are more solidly founded and these strong legs that are of Marble can neither be bowed nor broken It must then be most sure and safe for the Lord's people to drive this as their design to side and share with Christ in his designs and it must be a most desperat thing to drive contrary designs to him whose
than this The navel hath much influence on the intestines and when it is sound it furthers much the health of the whole body So Prov. 3. 8. it 's said the fear of the Lord shall be health to thy navel and marrow to thy bones that is it will be exceeding useful and profitable for thy well-being as it 's useful for the body to have that part in good case And on the contrary a wretched miserable condition such as is our condition by nature is described by this Thy navel was not cut c. Ezek 16. 4. It 's known also that in nature the navel hath much influence on the child in the womb which may be especially taken notice of here as appears by the following commendation namely that it 's like a round goblet that is well formed and proportioned opposit to a navel not cut Ezek. 16. 4. which wanteth not liquor that is furnished with moisture for the health of the body or entertainment and nourishment of the child in the womb Before we further clear the words or observe any thing from them we shall joyn to this the fourth part here commended and that is the belly The word differs in the Original from that which is translated belly being spoken of him chap. 5. 14. and it is taken for the inward parts Ier. 15. 35. Prov. 18. 8. It hath a special influence on the health of the body and on the bringing forth of children It 's here compared to an heap of wheat To an heap to shew her bignesse as being with child and still fruitfull and that in abundance To an heap of the grain of wheat To shew it was not big with wind but with good grain even the best whereby she feeds him her self and others And so as in the former similitude she is represented to be furnished with liquor so here she is set forth to be furnished with bread whereby her spiritual livelinesse and healthfulnesse may be understood Again this heap of wheat is said to be set about with lilies not only thereby to expresse it's beautifulnesse with it's usefulnesse but also the fruitfulnesse thereof in having particular graces as lilies growing about it which are moistened and nourished by these two parts the navel and the belly Now we conceive that most likely though it be hard to be peremptory the graces of the Spirit may be understood here which being infused in their habits and drawn forth in their actings by the influences of the Spirit are compared to waters and liquor and are said to be in the belly of the believer Ioh. 7. 38. He that believes on me out of his belly shall flow rivers of waters because they have such influence on the new man and to speak so are the health of the navel thereof In sum the sense of the words comes to this O princes daughter thou hast a lively spiritual constitution by the inward flowings of the Spirit whereby thy navel is formed and beautified which was by nature otherwise and therefore thou art not barren but fruitful and that of the most precious fruits Hence observe 1. that believers inward constitution and frame is no lesse beautiful than their outward conversation and walk This Kings daughter is all glorious within Psal. 45. 13. 2. Soundnesse within or heart-soundnesse is no lesse needful than outward fruits for compleating a believers commendation to have the navel well formed is as necessary and requisit as to have the feet beautiful with shoes 3. Inward livelinesse or a well furnished inside hath most influence on a believers livelinesse in all external duties This keeps all fresh being like precious liquor which makes Christ's Spouse fruitful and big and that not with wind but wheat Vers. 3. Thy two breasts are like two young Roes that are twins The two breasts which is the fifth part here commended are spoken to in this third verse They were spoken of Chap. 4. 5. with the same commendation and we conceive the same thing hinted there is aimed at here namely to shew that as she was healthful in her self and prosperous like that which is said Iob 21. 24. his breasts are full of milk so was she both fitted to communicat and loving in communicating the graces that was in her as nurses their milk to their children Which clears that the scope in short is to shew that the believer is not only a beautiful bride but a fruitful mother for bringing forth vers 2. and nourishing and bringing-up v. 3. which was especially in these times a great commendation of a wife and a thing that ingaged husbands to them Psal. 128. 3. Gen. 29. 34. as on the contrary barrennesse was a reproach to themselves and a burden to their husbands Now Christ's Bride hath breasts and is furnished as becomes a mother and a wife contrary to that of the litle sister Chap. 8. 8. whos 's desolate condition is set out by this that she had no breasts and this is repeated particularly to shew the Lords particular taking notice thereof and his respect thereunto Vers. 4. Thy neck is as a tower of Ivory thine eyes like the fish-pools in Heshbon by the gate of Beth-rabbim thy nose is as the tower of Lebaanon which looketh toward Damascus In the fourth verse three more of the Brides parts which make the sixth seventh and eighth are commended The sixth is the neck It was spoken of chap. 4. 4. neither doth the commendation differ much There it was said 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 Elephants teeth a tower whereof must be very precious and by this we conceive the great defensive efficacy of faith is set forth which is still a tower yet comparable to many it 's so excellent and sure they dwell safely who are believers because they dwell in God and in his son Jesus Christ. And so we may here observe 1. Faith is a precious defence for Christ is a precious hiding-place and faith must be precious because Christ is precious Hence it is not only precious as Ivory but much more precious than Gold 1 Pet. 1. 7. 2. Faith is a sure defence and is the believers tower whereto he betakes himself when he hath to do 3. It is lovely and pleasant to Christ when believers by faith betake themselves to him He will never quarrel with them for it seing he so commends it 4. There is no safe tower to any of the world but what the believer hath for he and he only hath a tower of Ivory to make use of Christ is the only rock and sure foundation and it 's only believers that build their house upon him The seventh part instanced is her eyes which were several times mentioned before they point at her spiritual discerning and understanding of spiritual things and the believing-uptaking of them in which respect all natural men are blind because of their ignorance and unbelief
different times At one time possibly in youth most unwatchfull â—t other times tender and serious 2. These that sometimes have been under many challenges for unwatchfulness may through God's blessing afterward attain a good outgate both from their sins and challenges 3. Bygone failings will not nor should not marr a present favourable testimony from the conscience when God hath given to one the exercise of faith repentance and true tendernesse 3. Ans. Since these failings Christ hath spoken peace to her and therefore now she remembers them not for marring of her peace though otherwise she hath regrated them for her humbling Observe When Christ speaks peace believers would not obstruct it by continuing the resentment of former provocations and quarrels to the prejudice thereof though they should still mind them for furthering of their own humiliation She comes in the next place to make out this assertion which is done 1. By the matter of her words while she instanceth the fruits that belonged both to the owner and to the keepers 2. By the manner of heâ— words while she turneth her speech over to Christ himself Thou O Solomon shall have a thousand for so it will read as well as must have c. seing either of the words shall or must may be supplied and this shews both what he should have and with what cheerfulnesse she bestowed it on him And 1. she instanceth the fruits that Christ should have and these are a thousand By the thousand that Christ is to get is understood that which was appointed and conditioned in his leaâ—e of the Vineyard find is mentioned vers 11. It 's in a word thou shalt have what thou hast appointed the terms shall not be altered by me Hence it appears that the thousand which the Minister was to bring in as the revenue of the Vineyard is the engaging of souls to Christ and the making of them fruitfull for then gets Christ his rent from his people when this is effectuated by the Ordinances Obs. 1. That fruits are the best evidence of sincerity 2 That thene can be nothing offered to Christ as fruit or which can be an evidence or proof of sincerity but that same for the matter and manner which is prescribed by him in his Covenant our fruits must be suitable to what is called for and accepted by him or they will be no ground of peace 3. True sincerity will never alter the terms that Christ hath set down in his Covenant noâ— lessen his rent which he hath prescribed as his due but will think that most suitable which he hath prescribed and will think it's mercy to have that to render to him The second instance proving her fruitfulnesse holdeth â—orth what the keepers should receive the keepers shall have two hundred Two hundred is a definit number for an indefinit The scope is to shew that she acknowledged Christ's carâ— in providing Watchmen and Ordinances to her and as they were not 〈◊〉 to her but were blessed for her good so he should have honour and their pains taken on her by her fruitfulnesse should redound to their commendation and glory yet as it becomes in a lesser degree than to the master and without wronging of the rent due to him this two hundred saith she ought not and shall not diminish his thousand Now this may relate either to the reward that faithful Ministers shall have from Christ spoken of Dan. 12. 3. O what joy and glory will result to them from the peoples fruitfulnesse amongst whom they have laboured in the day of the Lord that they have not run in vain but with much successe will bring them much joy in that day So 1 Thess. 2. 19 20. What is our hope saith the Apostle or crown of rejoicing are not even ye in the presence of our Lord Iesus Christ at his coming For ye are our glory and our joy It 's a piece of their life and satisfaction to see the work of the Gospel thrive amongst the people We live saith Paul 1 Thess. 3. â—8 if ye stand fast in the Lord Or 2. It may look to that which is called for from a people to their Ministers even here they are to acknowledge them that are over them for their works sake to obey and submit to them yea to give themselves to them by the will of God having given themselves first to Christ 2 Cor. 8. 5. and this being a testimony of believers sincerity it looks like the scope and so the sense is Thou shalt have saith she that which is called for as thy due and the keepers shall have what respect and encouragement is due to them for thy sake This two hundred belonging to the keepers is added here and was not mentioned in the former verse because there the terms that were required of the keepers themselves were set down here the duty of every particular believer is expressed which is to give Christ his due and in doing that to give to his Ordinances and Ministers as commissioâ—â—t from him what is their due and this is to be given theâ— not as men nor as believers but as keepers which though immediatly it be given to them as to the Ambassadors of Christ yet that obedience submission c. being to his Ordinance and given them only for their works sake 1 Thess. 5. 3. it is rent also due to him â—nd called for by him If it be asked why her giving of two hundred to the keepers is subjoined to the giving of him a thousand The answers to this are so many observations from the words and the first is That these who are trusted by Christ to be keepers of the Vineyard and his Ministers ought also to be respected by the people over whom they are set and Christ allows this on them 2. Where Christ is respected and gets his due there the keepers will be respected and get their due If Christ be made welcome the feet of them that bring glad tidings will be beautiful Isa. 52. 7. 3. It 's a good sign of honesty and sincerity before Christ when Minsters and Ordinances are respected in their own place with subordination to the respect that is due to Christ Therefore is it mentioned here 4. It 's no burden to an honest believer to acknowledge Christ's Ministers to obey their doctrine and submit to their censures For sincere believers both willingly do this and engage to do it as the Bride doth here 5. The respect that is given to Ministers should be given to them as to his Ministers without derogating from or incroaching upon that which is the master's due Therefore his thousand is reserved whole for him and this two hundred is no part thereof 6. Where Christ gets his due amongst a people and where his Ordinances be received there and there only do Ministers get their due for it is as Paul saith not yours but you that we seek and lesse will not be accepted by faithful Ministers they will never think
Lord Jesus which will perfect all her desires And this coming of his was prophesied of by Enoch the seventh from Adam Jude v. 14. and was delighted in by believers Psal. 96. 12 c. Psal. 98. 6 7. before Solomon wrote this 2. The title which she gives him is my Beloved That which ordinarily she gave him and is here insert 1. To be a motive to presse her suit and it 's the most kindly motive which she could use to him that there was such a relation betwixt him and her and therefore she prayeth that he would not leave her comfortlesse but return again 2. It 's made use of as a stay to her faith for sustaining of her against discouragement And that there is such a tye standing betwixt him and believers is a notable consolation seing he is faithful and kind in all his relations and by this she sweetens this her farewel-wish 3. It 's an expression of her affection she cannot speak to him but her heart is kindled and must speak kindly And it shews that their patting is in very good terms like friends 4. It shews her clearnesse of her interest in him on which she grounds this suit so as heartily she thereby makes ready and prepares for his coming knowing that he is hers 3. The qualification of her suit is in these words Be thou like to a Roe or a young Hart upon the mountains of Spices Roes and Harts frequent mountains and do run swiftly speedily and pleasantly on them as hath been often said See upon Chap. 2. 8. 17. the allusion and scope here is as Roes and Harts run swiftly over mountains so my Beloved saith she make haste to return with all diligence or because the mountains of Spices signify some excellent mountains such as it may be were not ordinary for Roes and Harts to run upon though in these countries it might be so in part therefore we may read thâ— words thus my Beloved be thou upon the mountains of Spices like a Roe c. and so Heaven may be compared to such savory and refreshful mountains The scope is one and speaks thus Now my Beloved seing there is a time coming when there will be a refreshful meeting betwixt thee and me never to be interrupted therefore I intreat thee so to expede thy affairs which are to preceed which in reason I cannot obstruct that that blessed and longed-for meeting may be hastened and thou may come to receive thy Bride at the last day From all these Observ. 1. which is supposed that there is a final and glorious coming of our Lord Jesus to Judgement which will be when all that he hath to do in the earth in perfected otherwise this could not be prayed for by the Bride 2. It is implyed that this coming of Jesus Christ is a most comfortable and desirable thing to believers There is nothing that they more aim at and pant for than his company and that being so desirable here it must be much more so hereafter when all his people shall be gathered to him and the Queen shall be brought to the King in rayment of needle work and shall enter into the palace with him there to abide for ever That cannot but be desirable and therefore it is pressed as her farewel-suit 3. This suit of the Brides implyes that this glorious coming of our Lord Jesus is much in the thoughts of his people and useth to be meditated on by them for this prayer of hers is the expression of what useth to be in her heart 4. It implyes that believers ought to be established in the faith of Christ's second coming so as it may be a ground of prayer to them 5. Even the thoughts of this second coming which flow from the faith thereof long ere it come will be refreshful to the believer 6. It 's peculiar to the believer to be delighted with and to be longing for Christ's second coming for it agrees with this relation the Bride hath to him as her Beloved And whatever others may say yet this coming of Christ Jesus really is and will be dreadful to them And therefore are believers differenced from all others by this name that they are such who love his appearing 2 Tim. 4. 8. That we may further consider this prayer of the Brides we may look upon it first morâ— generally and so gather these Observ. 1. Faith and love will compend much in few words and will thrust together many suits in a short expression There is much in this same word flee or haste It 's not the longest prayer that is made up of maniest words 2. Faith in Christ and love to him where they are in exercise will make the believer to meddle in his prayers with things of the greatest concernment so doth this prayer of the Brides it looks not only to his second coming but also takes in the overturning Satans kingdom the calling of Jews and Gentiles the dissolution of Heaven and Earth c. which go alongst with and before Christ's coming These are great things and yet that they may be accomplished is that which she here prayeth for 3. Faith will look far off in prayer it will be minding things that are to be performed long after the persons removal out of this life Again we may consider this suit as it followeth on the former long conference and goes before the off-breaking thereof And so Observe 1. That the most lively and longest continued enjoyments of Christ that believers have here upon earth may and will have their interruptions and off-breakings for a time Uninterrupted communion is reserved for Heaven 2. Believers that have been admitted to familiar accesse unto and fellowship with Christ Jesus would endeavour to have it distinctly breaking off so that although they cannot entertain it alway yet they would be careful that it slip not away and they not knowing how nor understanding in what terms their souls stand with Christ neglects here occasion many challenges 3. These who are best acquainted with fellowship with Christ here-away and are clearest of their interest in him will be most desirous of and most pressing after his second coming And the little acquaintance that many have with him here-away is the reason that so few are taken up with this suit 4. When believers have been admitted to much sweet fellowship with Christ before their sun decline or before his sensible presence be withdrawn they ought to have a new design and desire tabled for his returning and this is a good way to close such sweet and comfortable conferences with Christ by referring distinctly to a new meeting especially to this last which will never admit of a parting again 5. When temporal enjoyments of Christ break off believers would endeavour the clearing of their hope of that eternal enjoyment which is coming and would comfort themselves in the expectation of that which no time will put an end unto 3. We may consider the words in themselves 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 suit And so we may Observ. 1. That it 's the duty of a believer to long and pray â—or Christ's second coming and when they are in a right frame and case they will do so Love to Christ himself 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 crosses and inward defects and love to a believers own happinesse which that day is fully to be perfected do all call for this 2. This second coming of our Lord doth fully satisfie the believer in all respects they have no suit nor prayer after this when that day is once come there will be no more complaints all sorrow and fighing flies then away there will be then no more prayer for there will be no more necessities and wants but all they can desire will be then enjoyed and praise will be the work of that blessed world amongst all the Saints to all Eternity There will be no such use of the promises and of faith as we have of them now but all will be in possession Our warfare will be ended and our victory compleated when we shall see him as he is and be like him It 's no marvel then that the Spirit and the Bride say come and cry constantly haste my Beloved until this desire be fulfilled Even so come Lord Iesus FINIS