to another for their mutuall help strength or establishment most willingly and readily they ought to performe 5. Whereas she sayes What shall we do we see that it is not enough onely to wish good to the faithfull or as James sayes to show our charity onely by words Jam. 2. 16. but as the Psalmist sayes to the Lord Do good unto Sion Psal 51. 18. even so we should do good to the faithfull and both our faith and charity should be seene by works for as the body sayes the Apostle without the spirit is dead even so is faith which is without works 6. She sayes What shall we do for her in the day that she shal be wooed or spoken for whereby we see what the preaching of the Gospell is to wit even like Abrahams message by the steward of his house concerning a wife to his sonne Isaac even a wooing of a spouse and preparing her for Christ And therefore 1. When ever we heare Gods word we should consider what is intended therein and accordingly attend thereto and count it our greatest happiness if it produce this effect upon us as to woe and winne us to Christ And. 2. This should be the scope of all faithfull pastors not to woe people or wed them to themselves by gaining their applause or seeking their own estimation but to woe and wed them to Christ as was the Apostles practice and of all true pastors 2 Cor. 11. 2. Qui non quae sua sed quae Christi quaerebant aliis que planctum non sibi plausum movebant 7. It is said in like manner In the day that she shal be spoken for to show us thereby that there is a day that the Lord has appointed for the conversion of such as belong to him as we see in the parable of those who were called to the vineyard at severall houres Matth. 20. And in the conversion of the thief upon the crosse and of Paul when he was a persecutor wherefore we should neither despair of the conversion of any though a most wicked Manasseth or an Idolatrous heathen see Ezek. 16. as all the Gentiles were yea Abraham himself before his calling out of Vr of the Chaldeans for we know not the day when they may be woed and wonne unto Christ Neither should we our selves let such a precious and happy day passe when it comes unmade use of the same lest if we do so as we see Pro. 1. 28. and in the example of the foolish virgins a day of distresse and destruction come upon us wherein though we call and knock he heare us not nor make us no answer 8. Last of all seeing the Church of the Jewes had this care and love to her little sister the Church of the Gentiles and that by the Ministry of the holy Apostles who were Jewes by nation the Gospell of grace was convoyed to her It is our part now to be as loving and carefull for our elder sister and as earnest with the Lord in her behalf for her conversion and inbringing who was the naturall olive and cut off by her unbelief onely for our behoof as she was for us when vve vvere vvithout and aliens to the Common-wealth of Israel Vers 9. If she be a wall we will build upon her a palace of silver and if she be a dore we will inclose her with boords of Cedar Followes here Christs answer and resolution to the former question saying If she be a wall that is vvell grounded on that foundation mentioned Ephes 2. 20. of the prophets and Apostles and described also Rev. 21. 14. And be built up or edified in the truth of salvation as we see Eph. 4. 12. we that is Christ inwardly and effectually by his grace and her sister Church of the Jewes outwardly and Ministerially by the vvord will build upon her a palace of silver that is we vvill further and promove in knowledge and grace and in the grouth thereof that so she may be a fit and glorious habitation to God through the spirit as we find mentioned Ephes 2. 22. Silver noting here the excellency purlty and durableness of this palace not being of combustible matter and richly decked and adorned with the graces of Gods spirit And if she be a dore or gate that as is said Psal 24. 7. the king of Glory may come in thereat or cast open for calling and admitting others as is said Isay 60. 11. Therefore thy gates shal be open continually they shall not be shut day nor night that men may bring to thee the forces of the nations and that their kings may be brought And againe Isay 26. 2. Open yee the gates that the righteous nation that keeps the truth may enter in then sayes he vve vvill inclose her about vvith boords of Cedar vvhich vvas a sort of wood that vvas used in the fabrick both of the ark as the most precious and durable wood as also in the building of the Temple of Solomon and therefore fitly here applyed to the Christian Church she being the habitation of the Lord by his spirit and the Temple of the true Solomon and of the Holy Ghost to denotate thereby the precious and durable endowments of the gifts of Gods spirit vvhereby he was to adorne and fortifie her and vvhich by the Ministry of his servants he was to bestow upon her Observations 1. We see that the Church of Christ and every true member thereof should be like a wall not wavering but stable in the truth and therefore should not be carried about with every wind of doctrine but be rooted in the faith as they are exhorted Coloss 2. 7. that so like the house by the wiseman built upon the rock Matth. 7. 25. they may stand against all assaults and as is said Colos 1. 11. they may be strengthned with all might and for that cause they should labour for the love of the truth vvhich because some received not sayes the Apostle that they might be saved for this cause God sent them strong delusion to believe a lie 2 Thess 2. 10. 2. We see the straightness of the communion of the Saints amongst themselves that as the Psalmist calleth Jerusalem a City that is compact together Psal 122. 3. so here they are compared to lively stones compacted or as the Apostle sayes fitly framed Eph. 2. 21. And firmly builded into one wall by the unity of one faith and the cementing of the bond of love and of one spirit vvhich they should keep fast vvithout schism or rupture that peace may be within the Church her vvalls and prosperity within her palaces Psal 122. 7. Which how good and pleasant a thing it is the Psalmist declares Psal 133. 1. 3. We see as in the parable of the gainers by their talents that to them who have solid and true grace more shall be given and therefore sayes our Saviour here If she be a wall already vve will build a silver palace upon her Wherefore this should teach
perplexity need resolution binding up so what is broken and strengthning that which is sick and like a bruised reed or smoaking flax Thirdly her question to them If they saw her well-beloved because it was fittest that they should know Christ or see him who were as the light of the world to give knowledge of him and show or like the Baptist point him forth to others this being it which is said by Malachi That the Priest's lips should preserve knowledge and they should seek the Law at his mouth Mal. 2. 7. for he is the messenger of the Lord of Hosts And therefore they are compared to that star that led the Wise-men to the place where Christ was Wherefore suitably she enquires at them for Him whom her foul loves But unto this question we see not here any answer made mention of which behoved to be either because they made none at all which is not like to be the true cause or else because upon their answer at that present she found not the good thereof which is that comfortable resolution and finding of him whom her soul loved as she found within short space thereafter The seed of God's Word like other seed having its own time to brier and bring forth its fruit which the husbandman is bidden to wait for in patience And God's Spirit having his own time of efficacious working with the Word and of the comfortable application to the soul of that which it hath been ruminating upon that so all comfort may be known to come from him onely who is the promised Comforter in and by the means of the Word and all glory may be given to him therefore Observations 1. By the Church's constant inquiry and indefatigable pains notwithstanding all discouragements of seeking and not finding as before we see a most worthy and imitable example to follow of constant cleaving to Christ as Job firmly resolved and as Ruth did to Naomi and that we should never desist to seek till we find to ask till we get and to knock till it be opened unto us 2. In respect that Pastors are called watchmen and especially as Ezek. 34. 10. at whose hands the Lord will require the blood of such as perish through their default 1 They ought to consider the weightinesse of their charge and beg earnestly strength and abilities from God to discharge the same And 2 People for their encouragement should obey that exhortation of the Apostle Heb. 13. 17. Vers 4. It was but a little that I passed from them but I found him whom my soul loved I held him and would not let him go untill I brought him into my mothers house and into the chamber of her that conceived me The Church getting no resolution that can satisfie her soul she yet continues seeking and by constant seeking as Joshua and Caleb followed the Lord when means fail she finds him to her comfort for neither can the most comfortable speeches of brethren who can tell with David what the Lord hath done for their souls nor the resolution of Pastours raise up a cast-down soul cure a wounded spirit and comfort an afflicted conscience till Christ himself come and show himself to the soul as there was no cure by the waters of Bethesda till the Angell came down and moved the same nor no calm of the storm till Christ awaked and spake to the sea Matth. 8. Next when she has found him as Jacob did the Angell that wrestled with him she held him and would not let him go and so she practises that Precept of Solomon Take fast hold of instruction let her not go but keep her sure for she is thy life Prov. 4. 13. Which holding of him whom her soul loveth is by the hand of Faith gripping fast to the promises of his Word and to him in them Neither is this rudenesse as it would seem in her that she should lay hold on so glorious a King and not let him go 1 In respect of that mysticall matrimonial union between them And 2 in respect that such sort of dealing is most acceptable to Christ who delights in such a holy violence whereby the godly take the heavens by force And as we see in Jacob's example which has such power with God and in the end never wants the blessing Wherein the marvellous kindnesse of the Lord is seen that he yields himself as it were to be so held and detained by us yea who furnishes ' to us both the hand and strength whereby he is held see Col. 2. 18. Neither thinks he it any rudenesse or unmannerlinesse in us so to do although Papists and enemies to the truth would suggest that it is too much sawcinesse for sinfull men to come directly to Christ and lay hold on him and not rather in a more humble manner to seek unto some Saint or Angell to intercede for them But his true Church here doth not so but seeks onely to him and by a holy confidence layeth hold on him alone who crieth out to all Come to me all ye that are weary and loaden and I will refresh you Neither is she content onely to lay hold on him and not to let him go but she brought him to her Mother's house and into the chamber of her that conceived her that there He might abide and dwell with her by which house or chamber is meant the heart as it is said Ephes 3. 17. That Christ dwelleth in the heart by faith and as the Apostle declares Rom. 8. 9. by his Spirit which if a man have not dwelling in him he is none of his Which is called the house of her Mother or chamber of her that conceived her because in the heart the seed of the Word is received as in the womb of the Mother and faith thereby is begotten as it were and the new birth or inner man is conceived The marks of which finding and bringing home of Christ to the soul or heart are these 1 There is light or illumination which must be 1 a humbling light 2 a warming light 3 a changing or renewing light making the heart a new heart new words new actions 2 There is a life known by the motions thereof and care of its self preservation c. and with it a death of and to sin 3 There is peace joyned with righteousnesse and care not to return again unto folly 4 There is joy such as Psal 51. 12. and 4. 6 or like that of Simeon's And 5 There is liberty from sin's slavery and spirituall bondage as Esay showes That they may be trees of righteousnesse the planting of the Lord and that they may be glorified Esa 61. 1 3. Observations 1. This example that the Church found her well-beloved at last serveth both for comfort and encouragement to all those who with a hearty affection diligently and constantly seek after Christ for howsoever he come not so soon as they would yet let them not faint nor give over but be assured at last
expect acceptation but will be as a stinking or corrupt carcase and our best exercises of devotion but abomination before him and therefore most earnestly should we seek the graces and gifts of Gods holy spirit that so we may be as pillars of smoak perfumed ascending like Abels sacrifice and finding acceptation 5. The churches manner of ascending being thus persumed is like pillars of smoak which showes unto us that our spirituall ascending and heavenly disposition must not be by fitts but steddy resolute and constant without wavering notwithstanding of any wind of temptation as was Joshuas resolution to serve the Lord Jobs practice of cleaving to him and of all others that have attained to the end of their faith which is the salvation of their soules Vers 7. Behold his bed which is Solomons threescore valiant men are about it of the valiant of I srae 8. They all hold swords being export in warre every man hath his sword upon his thigh because of feare in the night From this verse to the end of the Chapter the church sets forth the glory of Christ whom after seeking at last she had found by the glory of Solomon whereof our Saviour speaketh Matth. 6. 29. By particularizing it in these three Solomons bed his Chariot and his Crown his bed strongly guarded his Chariot richly furnished and his Crown gloriously adorned First then our Saviour is compared here to Solomon and next his glory in these three forenamed unto the glory of Solomon Himself then is compared to Solomon for these respects 1. Solomon was the sonne of David and so was Christ according to the flesh and therefore so called in like manner 2. Solomon according to the signification of his name was a peaceable Prince and so is Christ that Prince of peace as Isay calles him who has made peace between God and us Isai 9. 6. And is the author of all peace externall internall and eternall 3. Solomon was greatly beloved of God 2 Sam. 12. 24. and so was Christ proclaimed to be the welbeloved of the Father in whom he was well pleased 4. Solomon excelled and exceeded all others in wisdome riches and glory and so doth Christ who is the wisdome of the Father the full treasure of grace and the king of glory 1 King 10. 23. Col. 2. 3. 5. The fame of all these in Solomon spread a farre off and allured many to come and hear his wisdom And so has the fame of Christs wisdome grace and glory which he gives to the utmost ends of the earth allured many to come to him and hear his wisdome revealed in the Ministry of his word 6. Solomon took to wife an alien the daughter of Pharaoh an Egyptian and made Her a glorious Queen unto himself as we see Psal 45. and so has Christ taken those who were aliens from the Common-wealth of Israel of a wicked proprogeny as we see Ezek. 16. even idolatrous Gentiles and make them a glorious Spouse unto himself in like manner 7. He built that glorious Temple which was called Solomon's Temple and so has Christ built his Church of lively stones gloriously adorned by Grace here which is called likewise his Church and mysticall body and which he shall make more glorious to himself in the heavens hereafter Secondly By Solomon's bed where he lies in the night-time of this life and as the Apostle saies where he dwells by faith and there rests as it were and reposes himself is meant the hearts of his Elect Ephes 3. 17. as we see Cant. 1. 13. whose hearts and souls like Solomon's bed which was so strongly guarded 1 are kept by the power of God through faith unto salvation as saies the Apostle 1 Pet. 1. 5. and as the Psalmist shews Psal 125. 2. 2 They are guarded by his holy Angells called the Lord's heavenly Hostes and who are ministring spirits sent out for the good of the Elect Iuk 2. 13. And 3 faithfull Pastors and able for the calling furnished with the sword of the spirit Ephes 6. 17. which is the Word of God and skilfull as the Apostle speaks in the word of righteousnesse Heb. 5. 13 14. who by reason of use have their senses exercised to discern good and evill and to divide the Word aright and convince gainsayers They also are a guard to Christ's Church Rev. 2. 16. to guard their hearts from errour and seduction having the Word for that end in readinesse Jer. 9. 3. and valiant for the truth like the sword of a valiant man girt to his thigh Psal 45. 4. As also to protect them from terrour or any invasion of Satan's temptations which may affright their render consciences and disturb their peace Or from other subtle snares and practises of their enemies which usually are accustomed to be practised and put in execution in the time of the night Observations 1. We see here the honour that Christ bestowes upon an Elect soul that seeks him to wit that of a cage of unclean spirits by nature he makes the same a bed as it were or bed-chamber for himselfe to dwell in 2. The safety of that person in whose soul Christ dwells to wit that Solomon's bed or any other King 's was never so surely guarded nor may they lye down with such assurance of safety as we see Psal 4. 8. and Prov. 3. 24 26. 3. In Pastors that are like wise a guard to Christ's Church and as it was saâ—… of Elisha who are like the horsemen and chariots of Israel we see by these words what are required to wit 1 Fidelity as in a King's Guard to whom he committeth his person and life 2 Vigilancy being like a Guard for fear in the night 3 Valour or courage as Ieremy speaks To be valiant for the truth Ier. 9. 4. 4 Expertnesse in war for convincing the adversary and repelling the darts of the devill 5 Furniture with the fit weapon of the sword of the Spirit 6 Readinesse to use and wield the same like a sword not to seek but at all occasions ready in the hand or girt to the thigh 7 Unity and order standing each one in their own station and all about the bed And 8 Not aliens themselves but of the same true Israel of God over whom they watch and therefore called so here of the valiant men of Israel Vers 9. King Solomon made himself a Chariot of the wood of Lebanon 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 Next to the Bed of repose whereof we have spoken followes the Spouse her speech how by the preaching of the Word as in a Chariot the true Solomon Christ Jesus is conveyed to the soul and carried whither he will as the Ark was carried by the Levites the excellency of which benefit is compared to all most precious mettalls and finest wood whatsoever In these words then we have 1 A Chariot
be considered that is here used speaking first of the north-wind and then of the south to shew unto us that till first the Spirit of God humble us by the Law and sight of our misery we can never expect that he will be as a south-wind to us to comfort us by the Gospel and give us a true sense or assurance of the Lord's mercy Thirdly the operation of the Spirit is called and compared here to blowing 1. Because as the wind blowes freely and where it lists so does the Spirit Joh. 3. 8. 2. The blowing thereof is not seen but felt and so is the working of the Spirit by making a strange change see Ezek. 37. 9. 3. It blowes not ever alike but sometimes more mightily sometimes more softly and sometimes not sensible at all even so does the Spirit and therefore in this place is bidden awake 4. While it blowes so mightily it bears down all before it whether turrets or trees so that nothing can withstand it even so sometimes the Spirit works so powerfully that it casts down all strongholds and overcomes greatest enemies and most wicked sinners as we see in the conversion of Manasses and Paul c. 5. When it blowes softly on a garden it not onely furthers the grouth thereof but conveys sweet smells to the brain even so does God's Spirit by his breathing further the grouth of grace and conveyes sweet comfort to the soul 6. The blowing also of the wind by filling the sailes of ships carries them forward to their haven and so does the working of God's Spirit on the soul and filling the same by grace carrie forward the same to the haven of eternall happinesse 7. Men observe the winde and the blowing thereof and so should they the operation of the Spirit and the efficacy of the same with the accesse and recesse thereof Fourthly the end of this blowing of these winds on his garden is That the spices thereof may flow out whereby are understood God's graces which like spices are precious pleasant and odoriferous to the godly soul and in it to God also whose gifts they are and for them the soul also is odoriferous to him and which graces oftimes lie like fire under ashes in us till the Spirit blow and then they are said to flow out which is not by minoration or departing from us but by emanation in their sense to us and fruits and evidence towards others as faith is seen by works like that of Job's patience Noah's constancy Joseph's continency Moses's fidelity Phinebas's zeal and the like graces in holy men by their holy examples which for imitation as the Apostle speaks 1 Cor. 11. 1. they did leave behind them Which blowing of the Spirit likewise for this end is ordinarily by the blowing of another wind to wit the preaching of the Gospell as we see the same so compared Rev. 7. where when the Lord denounceth that the course of the blessing of the Gospell should be stayed John seeth in a vision four Angells holding the four winds that they should not blow In the second part of the verse followes upon the excitation and increase of his graces in her for the end aforesaid the Church's invitation of her Beloved to come to his garden and eat his pleasant fruits by which comming is not to be understood that he was absent from her but that she desires a more full and familiar presence of him For where-ever true grace is begun and setled in the heart there is still a further and a greater desire thereof and of a neerer union thereby more and more with Christ till the soul be most neerly of all after this life united with him as the Apostle wished saying Cupio dissolvi esse cum Christo The reasons of which her earnest desire that he would come unto her are 1 The great honour that the soul gets by his comming thereto which may say more justly than Elizabeth said of Marie's comming How comes it to passe the Lord himself of heaven and earth should come to me we being as the centurion confessed of himselfe altogether unworthy that he should enter under our roof 2 The great benefit that the soul gets by his comming thereto for he brings with him a treasure of all grace and goodnesse and comes not empty especially as he said to Zaccheus that day salvation comes to the soul 3 He makes the place where he is a kind of heaven and whatsoever condition of life a man is in the same cannot be but comfortable The end of his comming is To eat of his pleasant fruits that is to be contented and delighted with her works of holy and humble obedience which are called 1 Pleasant then His fruits Pleasant 1 In respect of acceptation as such 2 Of procession because they come from his own Spirit and inspiration thereof 3 In respect of their perfection and perfuming as it were to be a sweet favour to God in Christ which they have from his obedience and which is a great comfort to us when we look on our wants and blemishes And 4 In respect of right intention or end wherefore they are brought forth or done which is to please God Heb. 13. 21. and Col. 1. 10 Next they are called His fruits à fonte fine 1 Because they flow onely from him and his Spirit without whom we can do nothing And 2 The glory whereof is onely due to him and not to us our free-will or merit and to none beside Observations 1. We see by the order of these words following on the former verse that a thankfull acknowledgment of gifts already received procures the enlargement of the Lord 's bountifull hand to superadd and bestow more as after watering of his garden he does here in breathing on the same 2. When we are most dejected and spiritually afflicted let us take that to be the work of the Lord's Spirit in mercy and for the good of his garden as the blowing of the sharp North-wind thereon as well as when we are comforted and blown upon by the soft and Sweet south-wind of the peace of conscience and our restoring with David to the joyes which we were wont to find in him Neither let us expect to enjoy ever or alike the consolations of the Spirit or joy of his sensible presence nor think that spirituall desertions or trouble of conscience for our humiliation shall ever endure but there is a vicissitude in our spirituall as in our temporall estate here sometimes sowing in tears and sometimes reaping in joy 3. We see what a soil and soul is the Lord's garden to wit that which is replenished with sweet spices flowing out by the inspiration and work of Gods spirit in their sweet smell and fruits of a holy life and on the contrary what a soil and soul is Satan's garden to wit which is full of stinking weeds of all corruption flowing out by his suggestion and instigation in their noysome stink like that of Sodom
do God's commandements therefore we pray Let thy will be done on earth as it is in heaven 2. We must performe our obedience zealously and with all our might even as those who runne a race bend the whole force and strength of their bodies to advance themselves forward as the Apostle professes of himself Philip. 3. 14. And as David stirres up his soule and all that was within him to praise the Lord Psal 103. 1. 3. Patiently as the Apostle exhorts Heb. 12. 1. Till the Lord call us to his eternall rest looking on Jesus the author and finisher of our faith and never fainting or giving over for any terror or temptation danger or discouragement crosse or calamity but patiently induring what may occurre in our way and to waite upon the Lord alwayes to whom this promise is made Isai 40. 31. But they that waite upon the Lord shall renew their strength they shall mount up with wings like Eagles they shall runne and not be weary and they shall walk and not faint 4. Constantly that is as 1 Cor. 9. 24. and Gal. 2. 2. So to runne as we may obtaine the prize being faithfull to the death that we obtain the Crown of life as we are exhorted Rev. 2. 10. This being the praise of Joshua and Caleb The promise that David makes Psalm 119. 33. And the Apostles practice 2 Tim. 4. 7. 3ly The Rule of our performance of this duty or He after whom she promises to runne is after Christ the precepts of his word for direction and the example of his life for imitation Therfore the Apostle would not simply say Follow me but with this restricton as I follow Christ he being only our absolute and perfect patterne Therefore as Gideon said to his souldiers As yee see me do so do yee so sayes he to all his As yee see how I have gone before you so follow yee for I am the way the verity and the life the way to walk in the truth to walk by and the life to walke unto which way if we keep we shall be safe from straying which truth if we believe we shall be free from erring and which life if we walk unto we shall be free from perishing Neither must this following after Christ be onely in active obedience but passive suffering as he did innocently patiently and persevering to the end as we are told Luk. 9. 23. And Heb. 12. 1. Observations 1. The Church first desires to be kissed with the kisses of his mouth and now she desires more to wit to be drawne that she may runne after him whereby we see the disposition of a Godly soule to be still covering more and more of the Lord 's gracious favours towards the same thirsting and hungring after more and more grace till at last her vessel be full in glory therefore it is said of the godly Psal 84. 7. That they go from strength to strength till they see God in Sion and with the Apostle Philip. 3. 13. Forgetting those things that are behind they reach unto those things which are before and never can say of grace as Esau said of his goods Gen. 33. 9. I have enough 2. We see the Churches humble acknowledgment of her owne weakness and inability to runne after Christ except she be first drawne by him as if she should say teque volens cursu non tamen apta sequi as our Saviour speakes Math. 20. 41. The spirit being ready but the flesh being weak which made that great Apostle confess of himself Rom. 7. 18. that to will was present with him but how to performe that which was good he found not and which much more may all others most truly and humbly confess 3. Notwithstanding of the sense of her own weakness and inability to follow or run after Christ yet she faints not nor therefore gives over but by prayer to him who accepts the will for the deed and who gives both the will and deed she desires to be drawn by him teaching us when we find or feel our own wants and weakness to performe any spirituall duty commanded or saving grace never to stay in that sight or sense but to go to him who is the full and over flowing fountain of all grace and is both able and willing to supply all our wants and support our weakness 4. In that she saies draw me we see the efficacy of saving grace as in Manasseth Pauls conversion and of those three thousand at one draught as it were of the Net of the Gospell by Peter Acts. 2. Which serves both to trye the truth of Grace in our selves which if it be true it will draw us from our former sinnes to the contrary practise of holiness As also this teaches us to despair of no mans conversion in Gods own time who can be soon drawn to God when ever the Lords saving Grace comes to the soul as Christ came to the house of Zacheus and as he drew Paul 5. In her promise to runne after him we see that grace is not given to his Saints in vaine as David showes Psal 119. 32. but for practicall use cheerfully and diligently to do the duties both of our generall and particular callings 6. We see likewise that our life here on Earth is a Race as the Apostle shows Philip. 3. 12. Wherein having turned from sinne and entred in the way of the Lords testimonies we must cheerfully runne our Race till we come to the end without fainting or giving over or so much as looking back like Lots Wife Gods Spirit being our guide men and Angels spectators God our Judge and the prize the Crown of Righteousness 7. We see that saying after thee that the right vvay then to run this Race is to follow after Christ and then vve may be assured to come to Christ by grace in glory but if vve nor not after him on Earth following the direction of his precepts and example of his practice we shall never come to him in Heaven 8. Lastly We see that the greatest perfection of a Christian on Earth is Christum sequi conatu et desiderio sed non assequi perfectione et facto as the Apostle shows 1 Cor. 11. 1. Phil. 3. 12. As also she contents not with the kisses of his mouth or to have her share and lay hold on the sweet promises of his word but also she desires in the performance of all holy duties to be drawn after him and to be inabled to practise the precepts of his word and what is recommended to her in the pattern of his holy life far contrary to the custome of many who would be kissed with the kisses of his mouth but regard not so as they ought the draught of grace vvith the vvord and the follovving of him in a holy practice of life and good vvorks The King brought me into his Chambers c. From petitioning of favours to be received she comes to the acknovvledgment of favours already received and vvhat
so we must not consult with flesh and blood which will furnish so many shifts and carnall excuses but take heed to his voice who calls and knocks and as the Father spake at Christ's baptism from heaven hear him and obey 2. We see how strong is carnall corruption and remnants of sin in the regenerate to hold Christ at the dore and to sleight his voice calling on theâ—… to open and therefore how much more stronger is the same in the unregenerate and it is no marvell that they open not unto him and disobey his voice 3. These excuses she sets down by way of self-accusation that he proving so kind to her in his comming calling compellation yet she should have served him so unkindly which teaches us in like manner to search our selves as the Prophet exhorts accuse and condemn our selves that judging our selves here and confessing our unkindnesse to so kind a Lord we may not be judged hereafter Vers 4. My beloved put in his hand by the lock of the dore and my bowels were moved for him Here the Spouse subjoynes to the confession of her own unkindnesse to her beloved his constancy of kindnesse notwithstanding unto her that although she kept the dore still yet shut and made needlesse excuses that she could not open to him yet though he withdrawes himself from her for a while he will yet leave that behind him that shall raise her and make her at last open and seriously seek him and this she calls The putting in his hand by the hole of the dore the effect whereof which it produced was That her bowells was moved for him This hand is the operation of his Spirit as we see it called Act. 11. 21. which concurring effectually with his voice formerly spoken of by the small entry of grace which was left in her heart like a lock hole maketh such a strange alteration in her from that which very lately she was that her bowells presently begins to be moved for him and thereafter she rises opens and seriously seeks after him By which moving of her bowells for him is meant her serious grief and repentance for her former security and repulse and not making right use of the means of grace together with an earnest desire now a love and a longing for him which makes her hereafter to rise open and laboriously seek after him The like of which speech of the moving of the bowells we have Jer. 4. 19. and 31. 20. signifying griefe of heart and an inward disquiet Observations 1. We see here God's gracious goodnesse who never leaves his own fully nor finally which is the cause of their perseverance and that they never leave him neither fully nor finally 2. The difference between the hearts of the regenerate and unregenerate is this The unregenerate their hearts are altogether closed against Christ for in them all is flesh and no spirit but the regenerate their hearts have still some entrance patent as it were a lock-hole for Christ to put in his hand and which the Apostle calls The seed that remains in them and in their worst estate albeit they have much flesh yet they have some spirit 3. For awaking any soul out of security or working true conversion the hand of God must concur with his voice and the power of his Spirit with the ministry of his Word else all Paul's planting and Apollos's watering will be in vain Therefore it is said that while Paul was speaking The Lord opened the heart of Lydia Act. 16. 14. see also Act. 2. 41. that she attended to those things which were spoken by Paul Which should make us at all times to incall for the Spirit but specially when we hear his Word 4. We see here the piercing power of God's Word when the Spirit concurrs with it entring into the very bowells and making a strange motion and change there as we see it made Act. 2. 37. in three thousand converts at once and therefore is compared to a two edged sword that pierces more sharply even to the dividing assunder of soul and Spirit and of the joynts and marrow and is a discerner of the thoughts and intentions of the heart Heb. 4. 12. 5. Whereas she saies that her bowells was moved we may perceive that true repentance begins at the inwards of the heart and soul and makes a change first and a commotion there therefore sales David Behold thou desirest truth in the inward parts and in the hidden part thou shalt make me to know wisdome 6. She saies that her bowells was moved for him or for his offence and her unkindnesse to him which showes another property also of true repentance that under the greatest calamities or corrections that comes from the hand of God upon his own children it is still not for these calamities that they sorrow or are chiefly grieved but in a holy indignation at themselves and for the offending of so good and gracious a God against whom they have sinned Vers 5. I rose up to open to my beloved and my hands dropped with myrrh and my fingers with sweet smelling myrrh upon the handles of the lock Here unto her inward grief formerly spoken of she addâ— outward acts of amendment which acts are called fingers and hands these being the instruments of action so that she staies not at the inward motions that were stirred up in her heart as many do who have some flashes of inward motions at the hearing of the Word or upon other occasions which do soon vanish like the morning dew But she arises from her warm bed of carnall security to open to her Beloved and while she puts to her hands to the handles of the lock for this end and purpose she finds that her Beloved had left by his touch or putting in his hand at the lock-hole such abundance of sweet graces like pure myrrh that wheresoever she touched her hands did not onely savour thereof but did drop with the same O happy touch of his without which what would become of us or what duties were we able to perform to his glory or our good without him Observations 1. We see that true repentance is a rising from sin and security to holinesse and a godly watchfulnesse therefore saies the Apostle exhorting thereto Awake thou who sleeps and rise from the dead and Christ shall give thee light Ephes 5. 14. And as he who rises changes the posture of his body and quits the place and condition wherein he did formerly lye asleep even so he who truly repents changes the posture of his soul from an earthly and sinfull disposition to a heavenly and quits his former manner of conversation and company and that delight which he had to lie in carnall security 2. We see that true grace and the gift of conversion is ever progressive and practicall and therefore from the moving of her bowells within her she comes to rising and to open the dore to her beloved 3. An evidence of Christ's comming
terrible as an Army with banners as was formerly shown on the fourth verse which she is not onely so to her spirituall foes but also to wicked men both in the threatnings of Gods Word which makes their conscience oftimes tremble like Foelix as also in her sincere government and execution of discipline against scandalous delinquents Observations 1. We see by these comparisons how good and happy is their estate though never so poor and base in the world who are true members of Christ's Church and therefore if we find this by having grace in our hearts let us never grudge at our condition otherwise for as Elkanah said to Hannah 1 Sam. 1. 5 8. so the Lord has given us a worthier portion than ten thousand worlds himself being our portion And if he hath likewise in earthly things dealt liberally with us yet let us never ballance alike the same with his bounty in this but be content to lose the one for keeping the other Luk 14. 26 27 33. 2. If the Church in her militant estate be so glorious on earth how glorious will she be and all her members in her triumphant estate hereafter in the heavens Vers 11. I went down into the garden of nuts to see the fruits of the valley and to see whether the vine flourished and the pomgranate budded Followes now after Christ's commendation of his Church his speciall visit of her by going down to his garden the Lord speaking so after the manner of men as he does in like manner Gen. 18. 21. the end thereof being To see the fruits of the valley that is of those humble ones who as Esay sayes Tremble at his word Esa 66. 2. and in all humility brings sorth the fruits thereof without any proud conceit of their own merit but when they have done all counting themselves unprofitable servants As also he comes to see whether the Vines flourished or the pomgranats budded that is whether they were fruitfull or hopefull and what progresse and proficiency he could find in the practise of true faith and piety And therefore he speaks onely of fruit-Trees as Nuts Vines and pomgranats because unfruitfull Trees are not to be suffered in the Lord's garden Matth. 3. 10. Luk. 13. 7 9. The godly being compared to Nut-trees 1 Because as Nuts has the best unseen within it which is the kernell even so the best side of the godly is the inner man contrary to hypocrites as we see Psal 45. 13. 2 The Nuts with the greatest shours of rain are washt onely the more but no waies harmed even so by affliction or persecution are the godly profited but not prejudiced The godly also are likened to Pomgranats which are full of seed and liquor to show so are they replenished with the seeds and sweet liquor of grace Observations 1. As Matth. 22. we see the Lord 's particular inspection of his guests so here his speciall and particular inspection of all sorts of trees in his garden whereof if we were mindfull continually it would be a soveraign preservative against sin and a motive to godlinesse Hos 7. 2. 2. We see what sort of ground the Lord's garden is which brings forth good fruit to wit Valley-ground that is humble soules to whom onely he has promised to give grace by which they sructisie wherefore till we be made so by repentance we are not fit for fructifying and when we are made fruitfull true grace will make us yet more humble none being so holy as our Head and yet none so humble 3. We find no mention but of fruitfull trees in the Lord's garden wherefore if we be not so we know what is threatned against such Matth. 3. 10. 4. Neither are all trees bringers forth of the like precious fruit for we see some are but Nut-trees and some more noble as the Vine and the Pomgranat If therefore we labour to be fruitfull and faithfull in our places though never so mean or low it suffices that we are in the Lord's house though a door-keeper or a snuffer or a snuff-dish being in the Sanctuary 5. We see that there is not a like progresse or measure of proficiency in all for some have fruits others as the Vine but flourish and some as the Pomgranat was but only budding even as there are some but babes in Christ 1 Cor. 3. 1. and some stronger men Heb. 5. 12 13 14. It is well then if true grace be surely rooted in the heart and be kything in any measure in a holy life provided it be constantly growing in the holy progresse of a christian practice as the Apostle showes was his own endeavour Vers 12. Or ever I was aware my soul made me like the Chariots of Aminadab In these words is set down upon Christ's comming down to his Garden the sudden rapture of the soul as a swift Chariot to meet him which is the work of his Spirit blowing mightily when he list and which she saies she found before she was aware as we see the like in the calling of Zacheus the conversion of Paul the Thief upon the Crosse and the change wrought on Manasses like the awaking of Peter unawares by the Angells suddain and unexpected comming upon him in the prison and making the chains fall off from his hands Act. 12. 7. or like that descending suddenly of the holy Ghost in form of fiery tongues upon the Apostles Act. 2. 2 Which work of the Spirit upon the soul unawares makes such a rapture and alacrity of obedience that the same is compared to the swift march of the Chariots of Aminadab who as we read 1 Chron. 2. 10. was the father of Naashon Prince of the children of Judah of whom our Saviour came according to the flesh as we have it Matth. 1. 4. Others take this to be the name of Solomon's driver of his Chariots allusion being made in all this Song to Solomon Others read Aminadib which is by interpretation a willing people and not appellatively to show the disposition of Christ's people as Psal 110. and what makes them so forward to come to him Others take this to be a continued speech of Christ's showing his speedy march of mercy when he comes to visit his Church in love the very tender affection of his soul towards her making him to be like the Prodigalls father his running to meet his son whom he saw afar off or as is said here to the swift march of the Chariots of Aâ—…dab Observations 1. In respect that this work of grace exciting and enabling her to come and meet her beloved who after a whiles withdrawing himself was now come down to his garden was before she was aware We may learn hereby for any work of grace in us or good wrought by us to whom belongs the glory we being all by nature like Ezekiel's dry bones or Iazarus lying in the grave the one breathed upon and the other raised and both made to live and stand up before they were aware 2.
We see by the march of these Chariots the manner how we should come to Christ when he comes to us to wit not lazily lingringly or slowly but as Psal 110. 3. willingly in the day of his power cheerfully and speedily as his will is done in heaven which made the Spouse to say Cant. 1. 3. Draw me and we will run after thee as likewise David I will run the way of thy commandements vvhen thou hast enlarged my heart Psal 119. Vers 13. Return return O Shulamite return return that we may look upon thee What will ye see in the Shulamite as it were the company of two Armies Some think these words to be the speech of the Church's friends exhorting her to conversion that with rejoycing they might look upon her as one that had returned from her straying and in whom may be seen the battle between the flesh and the Spirit so long as she is in this life like two Armies militant each one against another Others take this to be Christ's speech to his Spouse now after her conversion when he has manifested himself unto her who in the time of his desertion of her before had gon abroad and painfully sought him vvhere-ever she might find him Cant. 3. 4. and therefore now he bids her return as she had done before when she found him to her own home promising his comfortable presence with her hereafter and that he would look upon her lifting up upon her as David desired the light of his countenance Psal 4. 6. And therefore the style that he gives her suitable to this work of his mercy is Shulamit from Shalem from whence Jerushalem which signifies Peace because he was to speak peace now to her formerly distressed conscience and to say to her soul that he was her salvation Wherefore also is subjoyned that which is to be seen in this Shulamite and in the whole progresse of the Lord 's dealing with her to wit as it were the company of two Armies his manifold mercies victorious over her many miseries Observations 1. If it be the speech of the Church's friends in that sense that is first spoken of we may see that it is the christian duty of every one and especially Pastors Isa 2. 10. Mica 4. 1. to stir up all who concerns them to serious repentance Hos 6. 1. and if they see that work of grace in any to rejoyce with the holy Angells greatly therein Luk. 15. 10. 2. In the godliest who are converted there is no perfection here but as the Apostle professes of himselfe a battle as of two Armies between the flesh and spirit Rom. 7. and 1 Cor. 13. 9 10. Therefore none should ascribe perfection to themselves as the Pharisees did and Papists do of whom it may be said as Prov. 30. 12. but should do as Phil. 3. 12. and acknowledge as Prov. 4. 18. and Heb. 6. 1. 3. If it be Christ's speech to his Spouse in the latter sense after her conversion bidding her as David saies to his soul return to her rest and former tranquillity or peace in him which she had wont to find Isa 54. 6 7 8. then we may see that though for a time he hide his face and his Saints are disquieted yet at last he will speak peace unto them but let them take heed that thereafter they return not to folly Psal 85. 8. 4. Where it is said That we may look upon thee we see the delight that Christ has in the godly and in that beauty of his spoken of Psal 45. 13. Ezek. 16. 14. Psal 110. 3. which he communicates to her delighting to look upon such a soul as upon a most beautifull and love-ravishing face 5. The tripling of the word Return showes his earnestness either of the conversion of a soul as he said of Jerusalem How would I have gathered thee c Or that she should perform any duty that tends most to her own good and welfare Finis sexti Capitis Soli Deogloria CHAP. VII Vers 1. How beautifull are thy feet with shoos O prince's daughter the joints of thy thighes are like Jewels the work of thy hands as of a cunning workman THe parts of this Chapter are two In the first to the Tenth verse is set down a further description yet of the Churches graces by a commendation of her from her very feet upwards to her head and all the parts of her body farre different from her naturall condition Ezek. 16. And in the second is set down the mutuall delight and desire each one to another which is between Christ and his spouse In this first verse then beginnes her description wherein 1. We have how she is styled O Prince's daughter commending her thereby from her noble race as she is likewise called Psal 45. 13. This not being by her first birth or nature whereof is mention made Ezekiel 16. 3. but by her regeneration and grace whereof we have the description Joh. 3. 5. and 1. 13. God who is the King of kings being her father Christ Jesus being her elder brother the glorious Angells her servants and heaven being her inheritance Heb. 1. 14. Next to her style which he gives her he beginnes her commendation from the beauty of her feet with shoos whereby is signified her holy walking as David speaks in the paths of righteousness and wayes of Gods commandements Psal 23 and 119. for then only are her feet beautifull in Gods sight with that beauty of holiness spoken of Psal 110. 3. and 29. 2. Whereas when men depart and go astray from the Lords precepts because of the pollution of sinne and their walking in the crooked wayes thereof their feet are most filthy and void of all beauty Isay 59. 7 8. Next her feet are said to be beautifull with shoos whereof mention is made Ezek. 16. 10. and which are expounded by the Apostle Eph. 6. 15. to be the preparation of the Gospell of peace in the true knowledge holy profession and sureable obedience whereof while she walks constantly her feet are truly said to be beautifull with shoos as theirs also are said to be on the mountaines who bring the glad tydings of peace Isay 52. 7. Now there may be a threefold or fourfold reason why her feet behoved to be shod with shoos 1. Because being of so noble a birth and spouse also to so great a King it were not suteable to her birth nor place to go basely or barefooted but to have her feet shod yea beautifull with shoos as all the rest of her body is said to be richly adorned 2. Because of the way wherein she walks being not only narrow but likewise rough and rugged through the many sharp and thorny crosses and other difficulties which Satan casts in to discourage her into the way of godliness against all which she is armed and prepared being thus shod with the preparation of the Gospell of peace and shrinks not but treads them all down being in all these as sayes the