failings in duties Chap. 1. 6. Chap. 5. 2 and 3. and also under livelinesse in duties Chap. 1. 2 3 4. and 5. 5. and almost throughout 2. Under Crosses Chap. 1. 6. as being a Lillie among Thorns and hated of the World Chap. 2. 2. and also in Prosperity wherein she is commended as terrible Chap. 6. 10. 3. As deserted and sick of Love Chap. 3. 1 2. and 5. 4 5. and again as injoying her Beloved Chap. 1. 4. Chap. 3. 4. 5. 4. As under faithful Shepherds and lively Ordinances Chap. 1. 4. Chap. 3. 4 5. and also as under carnal Watch-men Chap. 5. 7. And in all these her various conditions in all Ages are painted forth before Christs Incarnation as well as now without respect to any particular Time or Age for ceremonial things are not here meddled with but what was spiritual Beside the Church then and now is one as in the next consideration will be cleared 5. As in private dealing with Christ and longing after him and praying for him Chap. 4. 16. Chap. 8. 1. c. almost throughout and also what she was in publick duties going to the Watch-men Chap. 5. 7. and Chap. 3 3. and what she was in fellowship with others Chap. 5. 8 9. Chap. 6. 1 2. 6. It sets out Believers as more strong and furnished with a greater measure of Grace and Knowledge and also as more weak in Gifts and Grace 7. And Lastly It holds forth the same Believers as more and lesse lively in their conditions This Book in it's matter is a comprehensive sum of all these particulars formed in a Song put together and drawn as on a Broad for the Believers edification to shew 1. What should be and will be their carriage when it is right with them as to their frame 2. What are their infirmities and what they use often to fall into even they who are Believers that they may be the more watchful 3. To shew what they may meet with that they may make for sufferings and not stumble at them when they come 4. That the care and love of Christ to them in reference to all these may appear that they may know upon what grounds to comfort themselves in every condition and may have this Song as a little Magazine for direction and consolation in every condition Therefore this Song is not to be astricted to any particular Case or Time and is even by Bernard Serm. 1. therefore observed to differ from other spiritual Songs in three things 1. That it 's penned upon no particular occasion as others are such as that of Moses Exod. 15. and Iudges 5. c. 2. That it is composed by way of conference between several Parties 3. That there are in this conference moe Parties than two Christ the Bride Watchmen Daughters of Ierusalem c. all which do shew it 's extensivenesse and comprehensivenesse in respect of it's Subject and Use. 2. This Song holdeth forth the Churches or Brides Conditions under all her several considerations We may consider the Bride or Church four wayes all of which we will find here 1. As visible and visibly professing Christ and worshipping him in Ordinances in this respect there are Watch-men spoken of a Mothers house Gardens of many Believers together and a Vineyard let out to Keepers and a Mother having Children called also Daughters of Ierusalem who are professing Believers and such like which agree only to the Church as visible 2. Consider her as invisible having true Faith in Christ spiritual Union with him Love to him and real exercise of Graces c. Thus Christ is her's and she his she is drawn by him and brought into the Chambers of lively Sense and Communion thus she is neer him or absent from him and such like which only agree to the Church or Saints as Members of the invisible Church having real and not only professed Union with Christ and thus she is distinguished from the Mothers Children which are outward Professors of the visible Church and thus the most of the Commendations she gets throughout this Song agree unto her as invisible Neither can it be thought strange that both these considerations take place in one and the same Song For 1. That distinction of the Church in visible and invisible is not a distribution of a whole into distinct parts as suppose one would divide a heap of Chaff and Corn into Corn and Chaff But this is a distinct uptaking of the same whole to wit the Church under two distinct Considerations as suppose one would consider the foresaid heap as it is a heap comprehending both Corn and Chaff or as it is only comprehensive of Corn so the Church thus distinguished is but one considered in whole as having both renewed and unrenewed in it and as having renewed only Yet so as the renewed are a part of the whole under one consideration to wit as they are visible Professors and also are the invisible Church being distinctly considered as they have more than a visible Profession Therefore the sibnesse being so great and neer it is no marvel they be frequently conjoyned in this Song so as they must be distinguished in respect of these distinct considerations seing the visible Church in it's consideration as such comprehends the invisible militant Church under it but not contrarily 2. It 's ordinary upon this ground thus to conjoyn them in other Scriptures as when an Epistle is written to a Church somethings are said of it and to it as visible somethings again are peculiarly applicable to Believers who are Members of the invisible Church in it as by looking to these Epistles Rev. 2. and 3. is clear all are comprehended in every Epistle yet is the matter diversly to be applyed and these who have ears to hear that is are real Members of the invisible Church also are particularly spoken unto although indefinitly And why then may not the Church in both these considerations be spoken of here in this Song 3. If we consider either the visible or invisible Church as whole or Catholick something is spoken to her under that Consideration namely as Catholick so she is said to be one Chap. 6. 9. made up of many the Mother having many Daughters a Vineyard intrusted to all the Keepers having some Children beloved others hated c. which must be applicable to her as so considered 4. If we look to particular Members either 1. As Professors of the visible Church such as the Daughters of Ierusalem seeking the Beloved with the Bride and one of them are distinct from another and from the Watch-men such are the threescore Queens and fourscore Concubins as distinct from the Church considered as one Or 2. As Members in particular of the invisible Church so the Bride is distinguished from other Professors and Believers she speaks to them and they to her Chap. 2. So is one Queen and Concubine distinguished from another Thus also is the Church considered in general and in individuals in
It 's as the putting of crown on his head when they make use of his grace as he accounts it the greatest dishonour can be done to him to refuse and slight him and therefore misbelief when Christ calls is a most hainous sin it is as it were the taking of Christ's crown from him 7. There is no such pleasure that a sinner can do to Christ as to believe on him and Christ is ever chearful then when sinners are thronging on him by faith and he is never discontent with that for that is the day of the gladnesse of his heart as other dayes in the Church are sad when this design of his is as it were obstructed and disappointed 8. Usually the sight and sense of Christ's grace are most fresh and sensible to the soul about the time of their closing with Christ or of their being clear that they have closed with him 9. Every lazy looking on Christ or wishing for him will not be acceptable to him nor solidly comfort a sinner but there must be a going forth and a beholding of him 10. This being spoken to the daughters of Zion saith many may have much of a profession and a name yea they may have a kind of high esteem of gracious people as the daughters had vers 6. and yet be such as have not rightly taken up Christ but are exceeding ignorant of him as these are Chap. 5. 9. 11. Considering these words as spoken by the Bride who was so much commended vers 6. we may observe that no particular esteem or commendation will satisfie a sincere believer so long as Christ gets not his due his honour will still be neerer them than their own CHAP. IV. CHRIST Vers. 1. Behold thou art fair my love behold thou art fair thou hast Doves eyes within thy locks thy hair is as a flock of Goats that appear from mount Gilead THat these are Christ's words spoken to the Bride is at the first clear He continues speaking from the beginning unto vers 16. and then vers 16. the Bride speaks by prayer to him for the influences and breathings of the Spirit In Christ's speech there are two parts the first to the eight verse wherein he gives both a general and particular commendation of the Bride The second from that foreward to the last verse wherein he begins with a sweet invitation and then shews how he was affected towards her and so breaks out in another commendation of her The matter in both is sweet and comfortable wonderful to be spoken by such a one as Christ of such a one as a believer but there is nothing in his love but what is wonderful and like himself The scope of the first part of Christ's speech is twofold 1. More general to intimate his love to his Bride on the back of so much darknesse Chap. 3. 1. 2. in the midst of which notwithstanding her love did appear in her commending him and it 's subjoined to the commendation that she gives of him to others in the preceeding Chapter to shew 1. That when believers slight their own esteem to have it accreassing to Christ's commendation it 's never losse but gain to them for here Christ comes in to commend her himself whereas it was but the daughters of Ierusalem who commended her Chap. 3. 6. 2. It shews that time taken and pains bestowed for the edification of others and their instruction in the excellency of Christ is acceptable to him and proves often useful for attaining sensible fellowship with him yea it proves often to be some way as useful in reference to this as their own particular praying for themselves the Lord doth so return their pains taken this way in their bosome That to commend the Bride is the scope in general is clear from vers 7. More particularly we take the scope to be his giving her an answer to her prayer chap. 2. 17. where she prayed for his fellowship untill the day break c. Here he doth not only materially answer but vers 6. formally repeats her words that she may know what he speaks is a direct answer to her prayer untill that day come saith he it shall be so as thou desires as the words will make it clear Shewing 1. That a believers prayers may for a time lye beside Christ as it were and yet he not forget a word of them but mind well the answer and performance of them 2. That sometimes he will not only give what is sought by his people but make them know that he respects their prayer in the giving of it and so he not only hears their prayers but lets them know he hath heard them This commendation whereby he intimats his respect to her hath four steps 1. It 's done in general vers 1. Then 2. He insists on particulars from vers 1. to vers 6. 3. He shews how his respect to her affected him vers 6. 4. He sums all particulars up in an universal commendation vers 7. lest any thing should be missed or being left out might vex her whereby he shews what was his scope in that which preceeded The general commendation in the beginning of vers 1. is the same that was given her Chap. 1. 15. yet here it 's repeated with the two beholds The reasons why he repeats it are 1. That Christ might evidence to her the reality of his love and that he varies not nor changes in it even though sits of security on her side had interveened Chap. 3. 1. Christ's love and thoughts to his people are still the same whatever changes be upon their frame and way which may occasion sad changes in his dispensations towards them 2. That she might the more be perswaded of his love to her and esteem of her Christ would have his own throughly perswaded that he loves them 1. Ioh. 4. 16. and would have others to know that he respects them more than the most mighty in the world 3. It 's because often believers from all other hands whether the men of the world or from themselves have but little comfort therefore Christ renewes his intimations to support and comfort them Believers consolation hangs most on his kindnesse to them and they who depend most on it are no losers And further We may here observe that even a believer especially after sad challenges will need renewed intimations of Christ's love The more particular explication and commendation of her parts follows where we would advert 1. That bodily members or parts are not to be here looked unto but believers have a inner-man as well as an outward a new man as well as an old and so that inner-man hath as it were distinct parts and members as the natural body hath which act in reference thereto with some analogy to these members in the natural body 2. As the new or inner-man sets forth the new natural and habitual grace in the believer so the particular parts eyes lips c. signifie distinct graces of faith love
hath given the promise of his presence Believers are to him as Tirzah and Ierusalem the most beautiful Cities of that Land for the time Or the first similitude taken from Tirzah may look to outward beauty for Tirzah was a beautiful City and the other similitude taken from Ierusalem may look to Church-beauty as the Ordinances were there and so the sense runs my love thou art to me as the most excellent thing in the world yea as the most excellent thing in the visible Church which is more precious to him than any thing in the world 3. She is terrible as an army with banners An army is strong and fearful a banner'd army is stately and orderly under command and 〈◊〉 readinesse for service an army with banners is an army in it's most stately posture The Church is terrible as such an army either 1. Considered complexly or collectively her Ordinances have power authority and efficacy like a banner'd army So the Churches spiritual weapons are said to be mighty and powerfull through God 2 Cor. 10. 5 6. This being compared with the 9. and 10. verses may have it 's own place But 2. the scope here and the words following look especially at the statelinesse majesty and spiritual valour that is in particular believers who are more truly generous valorous and powerful than an army with banners when their faith is exercised and kept lively they prevail wheresoever they turn they carry the victory over the world 1 Joh. 5. 4. over devils which are enemies whom no worldly army can reach but by the power of faith they prevail even to quench the violence of fire as it 's in Heb. 11. 34. and by faith they waxed valient in fight But mainly this holds in respect of Christ himself they prevail over him in a manner by their princely carriage as Iacob did Gen. 32. 28. As a prince hast thou had power with God and men and hast prevailed See Hos. 12. 4. he had power over the Angel and prevailed And indeed no army hath such influence upon him as believers have which is such that he cannot as it were stand before them or refuse them any thing that they with weeping and supplications wrestle with him for according to his will Now that it is in this respect mainly that the believer is called terrible as an â—â—my with banners is clear 1. From the scope which is to comfort a particular believer who hath been wrestling with him already under desertions 2. The next words confirm it Turn away thine eyes from me saith he for they have overcome me What statelinesse or terriblenesse might one say is in a poor believer It 's easily answered that this is not any awful or dreadful terriblenesse that is here intended but the efficacy of faith and the powerful victory which through the same by Christ's own condescending the believer hath over him and so in his account as to prevailing with him Christ's Bride is more mighty than many armies in their most stately posture therefore saith he thine eyes that is her faith have overcome me that 's her terriblenesse turn them away I cannot to say so abide them And these three together make the believer or rather Christ's love who useth these expressions wonderful 1. The believer is beyond all the world for beauty 2. The visible Church and believers in her in respect of Ordinances and her Ecclesiastick estate is very comely and lovely and yet the believers inward beauty is beyond that also the Kings daughter is all glorious within 3. Believers in regard of the power of their faith are more terrible than armies or all military power among men Thou art saith he so to me and hast such influence on me and may expect thus to prevail with and in a manner to overcome me And so Christ is so far from quarrelling with her for her by-gone carriage now that he effectually comforts and commends her Hence Observe 1. Our Lord Jesus is a most friendly welcomer of a sinner and the sweetest passer-by of transgressions that can be there is no upbraiding here for any thing but every word speaks how well he takes with her 2. Our Lord Jesus his manifestations are seasonable and wise Seasonable that now he comes when the Bride hath left no mean unessayed and was at a stand wise that he comes not until she had found the bitternesse of her own way and was brought to a more lively exercise of faith repentance holinesse and profitable experiences therein of which we have spoken in what goeth before 3. The Lord is not displeased with humble believing and with the claiming of interest in him by his own even when his dispensations to sense are dark but takes very well with it and hath a special complâ—â—ncy in it and therefore comes in with this intimation of his love here importing his hearty accepting of her 4. The Lords commendations of his people and the intimations of his love to them are such as it may be seen he conforms and proportions them to their condition and exercise and when they have been under any long and sharp exercise as the Bride was in the former Chapter he makes when he comes his manifestations the more sweet and full as here 5. Believers when grace is exercised must needs be beautiful creatures and much esteemed of by Christ who thus commends them 6 Grace and holinesse in a believers walk is much more beautiful and acceptable to Christ than the external Ordinances though excellent in themselves as separable from it for Ierusalem that was very beautiful as to Ordinances is but an emblem of this 7. There is an awfulnesse and terriblenesse in believers as well as lovelinesse which makes them terrible to the prophane even whether they will or not a godly carriage puts a restraint on them 8. Lovelinesse terriblenesse and authority in holinesse are knit together when a particular believer or Church is lively in holinesse then have they weight and authority and when that fails they become despicable 9. The believer hath great weight with Christ he is the only army that prevails over him as faith is the only weapon being humbly exercised by which they overcome This is more fully expressed in the next verse Vers. 5. Turn away thine eyes from me for they have overcome me The first part of the fifth verse contains the amplification and heightening of the Brides lovely terriblenesse and the great instance and proof thereof is held forth in a most wonderful expression Turn away thine eyes from me and as wonderful a reason for they have overcome me saith the beloved Wherein consider 1. That wherein this might and irresistable terriblenesse of hers consisted It 's her eyes which are supposed to be looking on him even when she knew not to her sense where he was By eyes we shew Chap. 4. 9. were understood her love to him and saith in him whereby she was still cleaving to him under desertion and in