common to all and serve to direct every one in what they should aime at and also to convince for what they are short of The duties she is taken up with being moral her example in these must lay an universal obligation upon all and in such things wherein she falleth through infirmitie her carriage serveth well to deter all from these evils In the Last place for better understanding of the subject of this Song we would take alongst with us 1. some Observations 2. some Rules 1. The subject thereof is to hold forth the mutual and interchangeable exercise and out-lettings of love as well betwixt Christ and particular Believers as betwixt him and the Church As also his various dispensations to the Bride her diverse conditions and tempers and both his and her carriage under them and her out-gates 2. The manner how this sweet subject is set down is by way of Dialogue in several conferences after a Dramatick way as it 's called because thus the mutual love of these parties is best expressed In which there are 1. The principal parties in the discourse 2. Others as Friends or Attendants waiting on In the Gospel Ioh. 3. 28 29. there are mentioned the Bridegroom and his Friends and the Bride And children of the Marriage-Chamber are spoken of Math. 9. 15. by which are understood Virgins and Companions that attend her and also go forth to wait on him which are of two sorts some Wise being really so some Foolish being wise in profession only Math. 25. 1 2. There is also mention made of a Mother Gal. 4. 26. which hath two sorts of children some born after the Flesh and but children as it were of the Bond-woman others born after the Spirit and true members of the Church invisible The former persecutes the latter and of both kinds of children are some of all ranks amongst Priests Apostles Ministers c. We will find all these parties in this Song acting their several parts First The Bridegroom is Christ Iohn 3. 24. called the one Husband 2 Cor. 11. 2. for there is not another spiritual husband to whom Believers can be matched He is the King's son for whom the marriage is made Matth. 22. 1 2 c. He is the Lamb unto whose marriage the hearers of the Gospel are invited Rev. 19. 9. and Psal. 45. He is the King unto whom the Queen is to be brought after she is adorned by this name he is also styled in this Song The King Chap. 1. 4. 12. c. and the beloved Those and such titles are given to him which cannot be understood to be attribute to any but to Christ only by Believers 2. The Bride is the Church and every Believer in diverse considerations as is said before who are married to Christ and are to be made ready and adorned for the solemnizing of the marriage Of the nature of this marriage see more Chap. 8. 8. 3. The Bridegroom's friends are honest Ministers who rejoice to see him great Such as Iohn was Iohn 3. 29. and such were the Apostles Iohn 15. 15. Such are here the Watch-men trusted with the over-sight and edification of others spoken unto Chap. 2. 15. and spoken of Chap. 3. 3. 4. The Virgins or children of the marriage-chamber are here called Daughters of Zion Chap. 3. 11. and of Ierusalem many whereof are weak ready to stumble Chap. 1. 6. and of little knowledge Chap. 5. 9. and ready to stir up the Bridegroom Chap. 3. 5. and the Virgins that love Christ Chap. 1. 3. and the upright Chap. 1. 4. 5. The Mother is the universal visible Church wherein are many true Believers who are converted to Christ by the Word and Ordinances dispensed therein and to which also many Hypocrites belong as members 6. The children of the promise are true Virgins that love Christ the children of the bond-woman and the flesh are unrenewed Professors in the Church as also false teachers who act their part here likewise Chap. 1. 6. and 2. 15. and 5. 7. 3. This conference as it is betwixt Christ and the Believer is followed as betwixt married parties 1. In their titles they attribute to each other 2. In their claiming of this relation one in another as that he is her's and she is his 3. In their expressions which are such as use to be betwixt most loving parties who live exercising conjugal love most kindly and intimatly together The reason whereof is 1. To shew the neer Union that is betwixt Christ and his Church there is a relation and a most neer relation betwixt them that is not betwixt him and any others 2. To shew the kindly effects of that relation in both the parties especially the faithfulnesse and tendernesse of the husband in walking according to it in every thing 3. It 's to sweeten every piece of exercise the Believer meets with Yea to make all dispensations digest the better seing they are dispensed and ordered by such a loving husband 4. It 's for warming the Believers heart the more to Christ and to make this Song heartsome and delightsome that so Believers may have always a marriage-Song and every night may be to them as a marriage-night 4. The purpose or subject of this Song is Christ and divine things of all sorts but mainly the experiences of grown Christians held forth in most noble and lively expressions as was before a little cleared 5. The scope of all is to expresse the desirablenesse of fellowship with the Bridegroom and how the Bride thirsteth and longeth for it and how carefull she is to entertain it and by laying out his matchlesse excellencies to commend him to others which also seems to be the scope and design for which this Scripture is given to the Church and so her breathing after communion with him doth here begin the conference v. 2. Let him kisse me c. 6. The manner of their expression is 1. Sweet and loving and therefore this conference is carried on under the terms of marriage and the titles of beloved my love spouse c. as being the most lively that can expresse that relation and most apposite for entertaining of mutual love are here made use of 2. The manner of expression is something obscure though sweet that so the Lord's people may be stirred up to painfulnesse and diligence in searching out his mind and also because the mysteries here contained are great and cannot as they are in themselvs be conceived Therefore that they may be illustrate Parables are used as Mat. 13. 34. compared with Mark 4. 33. where it's clear that the intent and effect of the Lord 's speaking by Parables is to help some to take up these mysteries and to leave some ignorant 3. The Spirit of God doth here make use of borrowed expressions the more lively to set out the spiritual matter contained under them and by things most taking and best known to our senses to hold out divine Mysteries unto which these expressions are to
Rhetoricians for a continued discourse of many figures together properly and strictly taken for sometimes Allegory may be taken largely and so may comprehend whatever is figurative whether Typical Tropological Analogical c. As the Apostle taketh it Gal. 4. speaking of Abraham's two Sons which is yet properly a Type differeth from Types or Typical Scriptures thus First Types suppose still the verity of some History as Ionas casting in the Sea and being in the Fishes belly three dayes and three nights when it is applyed to Christ in the New Testament it supposeth such a thing once to have been Allegories again have no such necessary supposition but are as Parables proponed for some mystical end Thus while itâ— said Mat. 22. 2. A certain King made a Marriage planted a Vineyard c. That place supposeth it not necessary as to the being of the Allegory that ever such a thing was it may be an Allegory without that but a Type cannot be without reality in the thing or fact which is made a Type 2. Types look only to matters of Fact and compare one Fact with another as Christ's lying in the Grave for such a time to that of Ionas who did ly so long in the Whale's belly but Allegories take in Words Sentences Doctrines both of Faith and manners as in the former Examples is clear 3. Types compare Persons and Facts under the Old Testament with Persons and Facts under the New and is made up of something that is present prefiguring another to come Allegories look especially to matters in hand and intend the putting of some hid spiritual sense upon words which at first they seem not to bear whether the Allegorie be only in the Old Testament or only in the New or in both it looks to the sense and meaning being so considered in it's self as the words may best serve the scope and teach or manifest the thing the Spirit intends without any comparison betwixt this and that of the Old Testament and New Yea an Allegory may be in precepts as Muzle not the mouth of the Oxe and cut off the right hand c. which have an Allegorick sense in them 4. Types are only Historical as such and the truth of Fact agreeing in the Anti-type make them up it being clear in Scripture that such things are Types for we must not forge Types without Scripture-warrant But Allegories are principally Doctrinal and in their scope intend not to clear or compare Facts but to hold forth and explain Doctrines or by such similitudes to make them the better understood and to move and affect the more or the more forcibly to convince as Nathan made use of a Parable when he was about to convince David 2 Sam. 12. 1 2 c. 5. Types in the Old Testament respect only some things persons and events as Christ the Gospel and it 's Spreading c. and cannot be extended beyond these But Allegories take in every thing that belong either to Doctrine or Instruction in Faith or to practise for ordering ones life Hence we may see that Allegories are much more extensive and comprehensive in their meaning and application then Types which cannot be extended further then some one thing and so are much more Doctrinal and concern both the faith and manners of Gods People much more and may for that more warrantably be applyed and made use of for these ends 2. We say that this Song is not Typical as being made up of two Histories to wit Solomon's Marriage and Christ's nor doth it any way intend the comparing of these two together in the events as to their facts or deeds But it is Allegorick not respecting Solomon or his Marriage but aiming to set out spiritual Mysteries in figurative expressions in such a manner as may most effectuat that end for inlightning the judgement and moving of the affections without any respect to that Story or Fact of Solomon's For First The strain and series of it is clearly Allegorick as the reading and considering of it will clear 2. There can be no History to which it can relate unto which the things spoken in this Song can be properly applyed as is said 3. Solomon's Marriage was at least twenty years before this Song was written See on Song 7. concerning the Tower of Lebanon and compare it with 1 King 7. 1 2. and Chap. 6. ult Therefore it cannot be thought so much as to be Penned on that occasion as an Epithalamium which was to be sung that night on which he was Married and although occasion of penning of it were taken from that yet would it not prove it Typical and to respect that as it's Type And 4. What more is this Allegory of a Marriage to be accounted Typical then other places of Scripture where this same manner of expression is used 5. If it be partly Typical how is this Type to be made up for Christs love unto and Marriage with his Church is not only set out here as peculiar to the New Testament but is applicable to Believers under the Old There can therefore be here no comparing of Facts of the Old Testament with any thing answering to them in the New If it be said Solomon's Marriage Typified Christ's Marrying of the Gentiles I answer beside that there is no Scripture for this conjecture and it 's hard to coyn Types without Scripture authority otherwise we might make Solomon a Type in his many Wives possibly and in many other such things also that of his marrying Pharaoh's Daughter was against a Law as well as this it cannot be said that this Song setteth out only Christ's love to the Gentiles or the believing Gentiles their carriage and love to him for was it not fulfilled in that which they would make it's Anti-type before Christ came in the flesh in the believing Jews yea before ever that Marriage was and therefore there can be no typical respect had to that Marriage here Beside it would much darken the Spiritualnesse and Divinnesse of this Song to make it in such a way typical as having any proper fulfilling or meaning that were possibly verified in the deed of any man We conclude then that this Song is simply Allegorick We come now to a third Proposition which is this The Divine Mystery intended and set forth here is the mutual Love and spiritual Union and Communion that is betwixt Christ and his Church and their mutual carriage towards one another in several conditions and dispensations The comprehensive sum of this is contained in this Song and compended by the Spirit for the comfort and edification of the Church under these figurative expressions This we say is the scope and subject-matter of this Song For First If the intent of this Song be to set out the spiritual carriage amongst spiritual Parties and the spiritual love which each hath to other then it must set out Christ's love to his Church and Her 's to Him The reason is because there are no
Matth 13. 6. and 21. the Lord expresseth persecution under the similitude of the scorching heat of the Sun Here the meaning is as if she had said it 's no marvel I be black I have been made obnoxious to all sorts of persecution and therefore can have no outward beauty but must be in the eyes of the world contemptible even as one cannot endure the hot Sun-beams and not be blackned So there are in this expression these things imported 1. Persecution 2. Vehement persecution 3. Visible effects following it she is thereby made black 4. A continuance under it So the Sun 's looking on her till she be made black imports 5. There is her patient enduring of it 6. There is her sense of it Yet 7. she is not ashamed of it while she shews this her suffering to be no cause why others should stumble at her Afterward she proceeds more particularly to describe first her sufferings then her infirmities She describes her sufferings 1. In the instruments of them 2. The cause of them 3. The nature of them The actors are not heathens but mothers children the visible Church is the common mother who hath children born after the flesh as well as after the Spirit These children are professors of the same truth but really not only strangers but heart-enemies to Godlinesse and true tendernesse Such was Ishmael and such are all unrenewed persons who are children of the flesh and such there will be Gal. 4. 29. so long as there is a Church visible Such instruments the Apostle complains of 2 Cor. 11. 26. that he had perils from false brethren within as well as from strangers without This is not only mentioned to shew there are such enemies but to set out more fully the Churches strait she is often more bitterly and more subtilly persecuted by these who are called Christians or Professors of the Gospel than by Heathens themselves 2. The cause of her sufferings as from men is They were angry with me saith she She had not done them any personal wrong as David often asserts of himself in the like case though she was not free of sin against God but it proceeded from a malicious malignant disposition of the natural men of the World who as they hate Christ so do they hate all that are his Ioh. 15. 18 19. accounting them as the off-scourings of all men and troublers of the World continually upon no other ground but because they are not such as themselves and because God hath chosen them out of the World This shews both the causlessenesse of their persecution as also the degree of bitternesse that it did proceed from From which Obs. 1. There are no such bitter enemies unto a godly person as a gracelesse malignant Professor See Isa. 66. 5. 2. No sort of persecution doth so blacken or obscure the beauty of an honest Believer so much as the foul bâ—tter reproaches of malignant Professors Yet 3. Believers are often even under that crosse And 4. The best beloved Believer even Christ's Bride will not in the World eschew it innocency will be no guard but to the conscience within And if the Bridegroom himself while he was in the World did not escape it the Bride cannot think to go free The nature of her sufferings is expressed thus They made me keeper of the Vineyards That this implyes suffering and no trust put on her the scope and her complaint makes it clear Beside that it 's given as the evidence of the hatred and malice of these persecuters This general expression then being compared with other Scriptures will import these ingredients in her suffering which occasioned her blacknesse 1. That her suffering was heavy and painful for it was a great drudgery to be put to keep the Vineyards to be made keeper was to watch both night and day and so no wonder she was scorched Matth. 20. 11. The bearing burdens in the Vineyard in the heat of the day is spoken of as the greatest weight and heaviest piece of their work 2 That her suffering was reproachful for the keeping of the Vineyards was a base and contemptible service therefore it 's said Ier. 52. 16. that the poor who were not taken notice of were left to dresse the Vines and it 's a promise Isai. 61. 5. that his people should have freedom from that drudgery and strangers should be imployed in it for them 3. That her sufferings occasioned sad distractions to her in the worship and service of God for in Scripture sometimes Vine-dressing is opposed to the worshipping of God as a distracting diverting exercise which is very afflicting to God's people Therefore when they have a promise of more immediate accesse to God's worship it 's said they shall be liberate from such diverting imployments Isai. 61. 5. and 6. and in stead of these they shall get another task to wit to be Priests to the Lord and Ministers of our God as if these exercises were somewhat inconsistent together and so she opposeth her own proper duty to this in the next words In a word these malignant brethren procured her pain shame and distraction from the service of God as much as they could and in a great part prevailed Observ. 1. Malice in rotten Professors against godlinesse will sometimes come to a great height 2. Malice in wicked men thinks nothing of true tendernesse or of these who truly are so but esteems them and useth them as if they were most base and vile 3. Often in outward things the prophanest members of the Church have the preeminence and the most godly as to these things are in the meanest and basest condition so as sometimes they appoint the godly as their slaves to their work 4. Often while wicked professors are in power the truely godly are under affliction Though this suffering was sharp yet she resents her sinful infirmities much more sadly in the words following But saith she heavily mine own Vineyard have I not kept and this her sloathfulnesse and unwatchfulnesse made her black and also procured the blacknesse that was on her by her sufferings This part of the verse implyes 1. The Brides priviledge 2. Her duty 3. Her sin 4. Her sense of it 1. Her priviledge is she hath a Vineyard of her own beside these she was put to keep The similitude of a Vineyard here is to be taken in another sense than in the former expression Neither are we to think strange of this seing similitudes are to be interpret according to the different scope of expressions and places in which they are used By Vineyard then here is to be understood the particular priviledges graces and talents of any sort which are given of God to a Believer these are the things she should have watched over the neglecting thereof brings blackness on her and procures heavy challenges called a Vineyard here and also Chap. 8. 13. partly because there are many several graces to be found in Believers as plants planted in them partly
First Some acquaintance with the whole Word of God but mainly the Book of the Psalms and other Songs recorded in the Word as also with the Gospel and such places as have most likeness to it 2. Acquaintance with the cases of others either by reading or mutual fellowship but most of all it is requisite that one have some experimental knowledge of the way of God towards his own heart He who is so wise as to observe these things even he shall understand this loving kindnesse of the Lord Such kind of experience is one of the best Commentaries upon this Text. 3. Watchfulnesse over our selves keeping our heart with all keeping and studying a tender frame of spirit that we may have a Conscience alwayes void of offence towards God Loosnesse all the Week will not be a frame for the Canticles It is not the simple being of Grace but the lively operation and exercise thereof which prompts and disposes either to speak to purpose or to hear of this with profit He would grow in Grace who would grow in Knowledge here Neither have others ground to expect that this secret of the Lord shall be with them or that they shall be of a quick understanding who fear him not One may have Grace and not a lively frame for this except Grace be acting and in exercise 4. Much conversing with the Bridegroom especially by Prayer that he who causes the dull to understand Doctrine may manifest himself and open our eyes to behold these wondrous things and that he may blesse us in the knowledge of his will in this we undertake which so especially concerns Him and us for this Scripture may be dark to these who speaks on it if this be not and a sealed Book to you who hear it if these things be wanting Whereas if these be in us and abound we shall neither be barren nor unfruitful in the knowledge of this piece of Sacred Scripture Now that we may have the more clear accesse to speak profitably of the matter of this Song and that our way of opening and applying of it which may possibly in some things be different from others may be the better cleared We shall 1. premit some Propositions concerning it 2. Draw some Conclusions from these both which we shall endeavour shortly to clear and confirm as useful to be taken alongst in our proceeding The first Proposition then is this This Song is a piece of Divine Scripture and a most excellent part thereof which we shall speak to more fully on the Title and so of equal authority with other Scriptures wherein holy Men spoke as they were inspired by the Holy Ghost and tendeth to the edifying of the Church and making of the man of God perfect even as they do For First This Song hath ever been received into the Canon and accounted as they speak for Canonick as the rest of the Scriptures were It was never questioned by the Jews as Mercer praefat ad Cant. cleareth but was still received by them and transmitted to the Gentile Churches who received the Scriptures of the Old Testament from them who had the Oracles of God in keeping And that the same hath been universally received by Christians may appear by the Records of the Councils and Writings of the Fathers where the Catalogue of the Books of the Holy Scripture is set down 2. It carrieth the Authority of the Holy Ghost engraven upon it as evidently as any piece of Scripture not only as to its Matter manner of Expression Divine Style but mostly in that Divine power and efficacy it hath on hearts and spirits especially of the more discerning who best know Christs voice as his Sheep whereby it relishes so sweetly and elevats them to such an holy ravishment that it obtaineth the testimony from all that there is something Divine in it and more then can be in Humane Writings even though they cannot particularly tell the meaning of it That holding true here which one said of a Book which was something obscure That which I understand said he is excellent therefore I judge that which I understand not to be so also though it exceed my reach And that its Christ who speaketh and that it is the Language of the Holy Ghost and can be applyed to no other is by a Divine conviction extorted from the Reader and Hearer of it so that confessedly and deservedly it beareth this Title A Song of Songs This Song must either be attributed to the Spirit as the chief Author of it though Solomon was the Penman or we must say it was not only Penned but Indyted meerly by some Man Solomon or whoever he be led by his own spirit or some other spirit without the Spirit of God But none of these last can be said What other spirit can so speak of Christ and the Church What other Song even of the most holy Men can be compared to this Was it ever equalled Or can it be equalled And if it cannot be the fruit of the spirit of a meer man though in the most holy frame then it must be inspired by the Spirit in wonderful wisdom and a most Divine style compacting the mysteries of Communion with God in Christ in this short Song Wherefore we say it is justly called A Song of Songs whereby it is preferred not only to all Humane Songs but even to other Scriptural Songs which were blasphemous to do were it not of a Divine rise and authority There are two Objections which sometimes have been started by some but they will not be of weight to infringe this truth The first is that there is no Passage of this Song cited in the New Testament But citation of Scriptures in the New Testament doth not give authority to them They are cited as having authority and not to get it And therefore there are many Scriptures in the Old Testament which were never cited in the New Although it may be said there are many near resemblances at least in the New Testament to diverse Passages in this Song as the often styling the Church a Vineyard Matth. 20. and comparing the Churches union with Christ to Marriage Matth. 22. c. That Christ standeth at the door and knocketh Rev. 3. 20. taken as it were from Song 5. 2. The Virgins falling on sleep Matth. 25. The efficacy of grace called drawing Iohn 6. 44. taken from Chap. 1. 4. c. Christ in the Parables called a King or the King which by way of eminency is applyed to him Psal. 45. 1 2. Neither is the second objection of greater weight to wit that no proper Name of God is to be sound in this Song For 1. It s so also in other Scriptures as in the Book of Esther The Scriptures authority doth not depend on naming the Name of God but on having his warrand and authority 2. This Song being Allegorical and Figurative it s not so meet nor consistent with its style to have God named under proper
Song also for that Psalm is used even by the Apostle Heb. 1. 8 9. to confirm the great truths of the Gospel 4. If this whole Song be one piece and of one nature driving all along the same general scope then such Doctrines as the places in it which are clear do yeeld Such I say must be contained if we could discern them in these places of it which are most obscure But what is most plain in this Song speaks out such plain Doctrines experiences c. Therefore what is more obscure may be resolved in such also For we may best know what kind of Doctrines floweth from what is obscure by the places that are more clear seing God in the most dark Scriptures ordinarily hath insert some plain passages or given some hints of his mind to be as a key for opening all the rest Now if we will for instance consider some such places as these My beloved is mine c. I called but he gave me no answer they yeeld plain Doctrines as other plain Scriptures do And therefore seing it's one continued Song and each of these dark and plain places answer one another to continue the series of the Discourse upon the same subject we may know by what is plain how to understand what is couched within that which is more dark 5. As one piece of the Allegory is to be resolved so by proportion must all the rest there being one threed and scope Now that some pieces of the Allegory may be expounded in clear Doctrines concerning Christ and his Church may be gathered from paralleling some parts of it with other Scriptures As if we compare that excellent description of Christ Chap. 5. 10. with that which Iohn sets down Rev. 1. 13. we will see a great resemblance betwixt the two if this last have not respect unto the former especially in that which is spoken anent his feet and legs and his countenance But it is certain that description Rev. 1. 13. is given him with a purpose to describe him and to set out the several attributes and excellent qualities he is furnished with as Omniscience by his eyes Justice by his legs walking surely Omnipotence by his arms c. which are particularly so applyed in the Epistles to the seven Churches Chap. 2. and 3. and afterward If then there by the Spirit 's warrand we may draw from Christ's being said to have eyes that he is Omniscient and so in other properties may we not also think that seing it's the same spirit that speaks here in the particular description that is given of Christ and the Bride in their several parts that these same particular properties may be aimed at and may we not make use of such interpretations else where given for our help in the like particulars and so also in other things 6. Thus we argue Either this Song is so to be resolved as hath been said and such Doctrines are to be drawn from it as arise from the Gospel for expressing the way of Believers with Christ and his with them Or then 1. There are no Doctrines to be drawn from it but this Song is a meer Complement and but ignorantly with holy blind affection to be sung which is absurd Or 2. The Doctrines are but to be guessed at and so the truth of them is only conjectural which will come neer the former absurdity and spoil the Believer of any solid edification he could have from it Or 3. It must contain such a kind of love such cases and Doctrines concerning Christ and Believers which are different from the Gospel and the cases of Saints plainly recorded elsewhere Now this would necessitate an uncertainty of it's meaning and hazard the coyning of two wayes of Christ's dealing with his people as also of theirs with him two Unions two Marriages c. Or 4. It must contain the same Doctrines concerning faith Christ the Covenant the Church c. which are contained in other Scriptures and in the Gospel which was the thing to be proven We have been the larger on this to obviat two extreams that men are given to follow in reference to this Song 1. Some loathing plain truths which are plainly delivered in Scriptures properly to be taken and because this in expression and strain differeth they conclude there must be some uncouth strange and odd thing here It is true if we look to the degree of warm affections that breath forth here we may conceive that there is something odd and singular in this Song But as to the kind of Doctrine here delivered there is nothing new and to imagine the contrary were as if a man supposed there behoved to be some strange Liquor or Meat in curious-like Glasses and Dishes because the Master of an house might use variety of Vessels for the delectation of the Feasters yet still giving the same solid food and drink though diversly prepared Or as if a man would suppose Paul and Barnabas Christ our Lord and Iohn did Preach different Gospels because they were of different Gifts and had a different manner of expression 2. On thâ— other hand some are ready to cast at this Book as uselesse because they see not plain truths at the first in it and possibly think all endeavours to expound it or draw Doctrines from it but a guessing and are ready to offend when they meet with nothing but some such truths as are obvious in some other Scriptures This wrongs the worth and divine authority of this Scripture also and though many and we among others may mis-apply somethings in this Song yet to say they cannot be rightly applyed or that such Doctrines as we have before mentioned are not native to it is too precipitant to say no more For further clearing and confirming of these propositions and conclusions we shall answer some Objections or Questions which may be proposed concerning what is said First It may be objected if Allegorick Scriptures be so to be expounded and such Doctrines to be drawn from them then why are such Scriptures set down under such figurative expressions might they not be better in plain words or might not such plain Scriptures be rather expounded which bear such Doctrines with lesse difficulty Ans. If this were urged it would not only reflect on this Song but on many places of Scripture and also on the expounding of such Scriptures yea it would reflect on the wisdom of the Spirit and his Soveraignty who may choose what way he pleases to expresse his mind to his People and what ever way he take to do this sure it is still the best and it may warrand us to acquiesce in the way he hath taken to speak his mind that it is he that speaks Yet there may be good ends given of this his way or weighty reasons even for our behove why he speaks to his People in such terms and language As 1. Here he putteth all the conditions of a Believer together as in one Mapp which are
now suffered and that the way of revealing him then was some way different from that we have now will not make another Gospel Covenant Faith yea nor Church we being grafted in that same Stock which they once grew upon and being by Faith Heirs of the same promises which sometime they possessed Object 3. If any should yet doubt if Solomon knew or intended such Doctrines as these and that therefore they cannot be well digested if drawn from this Song beyond his mind and meaning â— Ans. 1. Our great purpose is to know what the Spirit intended and not what Solomon understood and if this be the Spirit 's intention to set out Christ's way with his Church then such Doctrines as agree therewith must be agreeable to his meaning 2. Yea suppose Solomon and other Prophets should be ignorant in a great measure of the meaning of such things as the Spirit foretold by them as it is not impossible in some extraordinary things especially when their knowledge in these was not essential to the truth of their Prophesie for they might have a kind of nescience in the particulars though they were sure the thingâ— they delivered were in the complex Prophesie God's word yet will any say that we should limit the words spoken by them to their understanding of them If so by what rule would we know if or how they did understand them 3. Therefore we say It was with Solomon here as with other Prophets as Isaiah and others who spake many of the Gospel-truths which in particular they might not so fully know as we do now when these Prophecies are fulfilled yet was it never doubted but the most deep mysteries of the Gospel were contained in their Prophecies Yet 4. We say there is no ground to think but Solomon knew much of the mind of the Spirit in this Song yea more than many Learned Men now a-days For 1. He was not only a Believer but one eminent for gifts and knowledge and none will say but he was so for divine knowledge as well as humane as his Books particularly Prov. 4. 8 9. Chapters in his description of Christ the substantial wisdome of the Father c. do shew And can it be thought he wrot this Book without any sense of what he wrot 2. Can it be thought but he lavelled what he wrot here at a scope and that afterward himself made use of it for his edification and comfort which could not be done if he had not understood the most of these Gospel-mysteries upon which all this sweet conference betwixt Christ and Believers is founded 3. His writing in such terms shews that the words were not ignorantly fallen upon but he having knowledge of all Herbs Spices c. and how to apply them to spiritual things pitched upon these as the most pertinent similitudes which are therefore by the special wisdom of the Spirit made use of in this Song as in other his Writings yea certainly his knowledge how spiritual mysteries are couched up in these similitudes and represented by them was beyond what we can reach unto now and therefore we dare not insist or be peremptory in the particular application of these similitudes 4. The subject of this Song not being Prophetical but Narrative and Doctrinal containing such exercises as might be and certainly were found in Believers even then and such dispensations as they used to meet with will any say he was a stranger unto them seing there was accesse to know these much better then Prophesies of things which were to come Yea 5. Is there any thing here but what in other Scriptures of the Old Testament and especially Songs and Psalms is to be found where the cases and exercises of Gods people are set down And it needs not be thought strange if we equal him in knowledge with others of his time or before him and that he sets down in a more artificial manner according to his measure of Gifts that which others set down in more plain termes yet both by the same Spirit We may then confidently hazard to draw the same Doctrines concerning Christ the Gospel Church c. from it that are to be found in other more clear and plain Scriptures One of the Fathers Athanas. in Synops. comparing this Song with other Scriptures of the Old Testament sayes it is as Iohn Baptist among the Prophets other Scriptures speak of Christ as coming saith he and afar off this speaks of Him and to Him as already come and near hand and indeed it is so For so even then he was sometimes very familiar and present both to the Faith and Sense of his people as well as now Thus also even Origen though in plain Scriptures too luxuriant yet in this he seems to own this same scope Thus also Zanch. in Eph. 5. makes it a compend and Copy of the spiritual Marriage with Christ. And Bodius in Eph. pag. 114. sayes it 's ipsius fidei Religionis Christianae medulla If it be said if we interpret this Song after this manner then all the observations will run upon Believers cases only which would seem to say that no Doctrines may be drawn from it for the edification of these who are yet unrenewed and what use can it then be of to them who yet are the greater part in the Church 1 Ans. The Gospel hath Doctrines suitable to all within the Church and this Song being in substance Christs way with his Church must also contain Doctrines useful for all within the same 2. In this Song the Church is not only considered as invisible and unite by true faith to Christ but also as visible and as under external Ordinances as hath been said and in that respect it furnishes Doctrines fit for all 3. This Song will furnish Doctrines useful for these as other Parables or Allegories of that kind do which Christ used often even for the edification of such 4. Doctrines from all places of Scripture may be raised by analogy as from such places where God holdeth forth the way he useth with his own when they have wronged him by sin which is to humble them and bring them to Repentance ere they see his face again sin becomes bitter even to them From such places I say we may gather by proportion that God's way with unrenewed sinners whom he minds to bring to peace and friendship with himself is to humble them and make sin bitter to them seing the recovering of peace and the first founding of peace as to this is brought about after the same manner 5. From such places as speak directly Christs special love to Believers there may be drawn good uses and applications to others partly to ingage them to him who so loves his own partly to terrifie these who are not his by their being debarred from any right to such excellent priviledges 6. Where the Brides carriage is commendable it 's a copy and pattern to all even as Examples and Precepts are ordinarily given in
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
Table my Spikenard sendeth forth the smell thereof Vers. 13. A bundle of Myrrhe is my beloved unto me he shall lye all night betwixt my breasts Vers. 14. My beloved is unto me as a cluster of Camphire in the Vineyards of En-gedi The third Part of the Chapter followes in these three verses 12. 13. 14. In it the Bride expresseth how refreshful Christ was to her and how she did solace her self in him This she holds forth not only in the sweet and warm title she gives him But further in these three things 1. She declares the comfortablenesse of the fellowship she had with him vers 12. 2. By two comparisons she illustrats it in the beginning of the 13. and 14. vers 3. She sets forth the warmnesse of her own affections to him in the end of vers 13. The titles she gives him are two 1. The King whereby his Soveraignty and Majesty is set forth The second is beloved or welbeloved a title importing much love and affection It differs from that title my love which he gave her vers 9. for that is a compellation given to her by him as from a Superior to an inâ—eâ—ior or as from an Husband to a Wife this title which she here gives him is as from an inferior as a wiâ—e to her husband The first holds forth condescending tendernesse the second respective love but both agree in this that they are most loving and affectionat titles She sets forth the comfortableness of Christs fellowship vers 12. Where we are to consider these three things 1. The priviledge of his sweet company which she injoyed in these words The King sitteth at his Table 2. The effect thereof held forth in this similitude my spikenard c. 3. The connexion of these two in this expression while the King sitteth c. First The King here spoken of is Christ as was cleared vers 4. His Table or feasting-houâ—e is the Gospel Prov. 9. 1 c. where the feast of fat things is prepared Isa. 25. 6. His sitting at his Table or her sitting with him at it imports familiar fellowship with him by the Gospel So the Table of the Lord is taken 1 Cor. 10. 21. and Matth. 22. 4. The comfortable fellowship that is to be had with him by the Gospel is held forth under the similitude of a great feast as fellowship in glory and injoying of him there is set out by eating and drinking with him at his Table Luke 22. 29 30. Now this is most friendly when Christ not only furnishes a Table Psal. 23. 5. but he comes and sits down and sups with them and admits them to sup with him Rev. 3. 21. It is called His Table because he both furnishes it and is Master and Maker of the feast yea the matter of it also 2. The effect of this fellowship is my spikenard sendeth forth the smel thereof Spikenard here signifies the graces of the Spirit wherewith the believer is furnished out of the treasure of the sweet spices that are in Christ Which are compared to spikenard because grace is precious in it self and savoury and pleasant to God Psal. 141. 2. and to others also who have spiritual senses To send forth the smell is to be in lively exercise and to be fresh and vigorous Grace without smell or lively exercise being like flowres somewhat withered that savour not or like unbeaten spice that sends not forth it 's savour 3. There is the connexion of this effect which is so comfortable to her with Christs presence as the cause It 's while he sits that her Spikenard sendeth forth it's smell it 's then and not else that her graces flow Such influence hath his presence on her as a cool-wind hath on a garden for making the smell thereof to flow out as it's chap. 4. 16. Here Obs. 1. Christ the Bridegroom is a King 2. It makes all his condescending to sinners the more lovely admirable and comfortable that he is so excellent that he being such a King sitteth at the Table with poor believers is much Love in Christ brings his Majesty as it were below it self to feed and feast his poor people 3. There is a way of most sweet and comfortable communion to be had even with the King in his own Ordinances 4. There is a great difference betwixt an ordinance or duty and Christ's presence in it These are separable 5. It 's Christ present that makes a feast to a believer and makes all Gospel-ordinances and duties so refreshful 6. Believers may and will observe when Christ is at the Table and when not and it will be empty to them when he is absent 7. All the provision wherewith believers table is furnished and they are â—easted is Christ. 8. Christ should have a continued dwelling in the believer and they a continual conversing with him as these who dyet ordinarily at one table The effect namely the flowing of her graces and it 's connexion with his presence as the cause shewes 1. There is a stock of grace and Spikenard in them with whom Christ useth to sup and there is no other but such admitted to his table 2. The graces of the Spirit in believers may be in a great part without savour void of lively exercise almost dead as to it's effects 3. It is exceedingly refreshful to believers to have their graces flowing and acting 4. Christ's presence hath much influence to make all things lively and savoury where he sits all things that are beside him as it were blossoms and savours The graces of his people are then very fresh and lively And 5. though grace be savoury in it self yet in Christ's absence that savour will be restrained and not sent forth For it 's implyed that when the King sat not at his table her Spikenard did not send forth it's smell 6. Christ's company or fellowship with him will not only be prized by believers as it brings sensible comfort to them but also as it revives their graces and makes them lively 2. Her satisfaction in Christ's fellowship vers 13. and 14. is illustrat in two similitudes whereby her holy fondnesse to speak so on him appears The 1. similitude is a bundle of myrrhe Mirrhe was a precious and savoâ—ry spice made use of in the anointing oyle Exod. 30. â—3 and in embalming Christ's body A bundle of it signifies abundance of it not a stalk or a grain but a bundle that must be of more worth and vertue than a lesser quantity The 2. similitude to the same scope is a cluster of Camphire or Cypresse a sweet odoriserous and precious wood in these parts and a cluster of it implyes a congeries of it having much of it's excellency bound up together and under these two similitudes because one is not enough to set forth the thing is understood a most precious refreshful excellency which is to be found in Christ and wherewith the most desirable excellency amongst the creatures being compared he is much more
may know it is not right with them and yet as it 's here with the Bride may continue under it and lye still 6. Spiritual lazinesse and security is incident to the strongest believers The wise virgins may slumber and sleep Matth. 25. 7. Yea after the greatest manifestations and often on the back of the fullest intimations of Christ's love and the most sweet invitations they have from him and most joyful feastings with him they may be thus overtaken as the words preceeding bear out The Disciples â—ell in this distemper that same night after the Lord's Supper 8. Believers may fall over and over again in the same condition of sinful security even after they have been rouzed and raised out of it as this being compared with chap. 3. will clear 9. The more frequently believers or any other relapse in the same sin they will go the greater length readily in it and by falling more dangerously be more hardly recovered than formerly Now she sleeps and when put at will not rise but shifts which is a further step than was chap. 3. 10. Lazy fits of indisposition and omissions of duty do more frequently steal in upon believers than positive out-breakings and commissions and they are more ready to please themselves in them and to ly still under them 11. Believers should be so acquaint with their own condition as to be able to tell how it is with them whether as to their unrenewed or renewed part So here I sleep but my heart waketh 12. Believers in taking up their condition would advert both to their corruptions and graces and in their reckoning would put a distinction betwixt these two otherwayes they will misreckon on the one side or other They would not reckon themselves wholly by the actings of nature lest they disclaim their graces nor yet their renewed part lest they forget their unrenewed nature but they would attribute every effect in them to it 's own cause and principle where-from it proceeds 13. It 's good for a believer when overcome with corruption and captivate by it to disallow and disown it from the heart as not allowing what they do and to present this to God as a protestation entered against their prevailing lusts In some sense a believer may both condemn himself as sinful and absolve himself as delighting in the law of God at one and the same time and where he allowes not his corruption but positively dissents from it he may disclaim it as not being his deed This being her case follows the Bridegrooms carriage Which is expressed in the rest of vers 2. and her carriage implyed only in this verse is more fully expressed vers 3. His carriage holds out the great design he drives and that is to have accesse to her and to have her roused up for attaining of which 1. He doth something and that is knocks at the door 2. He endures and suffers dew and drops in the cold night and yet doth not give over 3. He speaks and useth many perswasive arguments for that end All which she observes and yet lyes still It is in sum as if a loving husband that is shut out by a lazy yet a beloved wife would knock call and waiting on still use many arguments to perswade her to open so doth our Spiritual Bridegroom wait upon believers whom he loves to have them brought again to the lively exercise of faith in him and to a frame of spirit meet for communion with him To take the words as they ly there is 1. The Brides observation as it were in her sleep of the Beloveds calling at the door 2. There is set down his call 3. The arguments he useth for prevailing with her By knocking is understood the inward touches of the Word upon the conscience when the efficacy of the Spirit goeth alongst which raps at the Brides heart as knocking doth at a door and is the mean of awaking her from spiritual sleep as knocking at a door is a mean of awaking from bodily sleep So it is Rev. 3. 20. Behold I stand at the door and knock In which sense the word is compared to a hammer Jer. 23. 29. It takes in these three 1. A seriousnesse in him that so knocks 2. A power and efficacy in the word that some-way affects the heart and moves it 3. It implyes some effect it hath upon the heart as being somewhat affected with that touch Therefore it 's his voice or word that not only calleth but knocketh implying some force it had upon her By voice is understood the Word as Chap. 2. 8. 10. yet as backed with the Spirit and power and as commended thereby to the conscience 1 Cor. 2. 4. and convincingly demonstrated to be the very voice of Christ yet so as rods inward and outward and other means may have their own place being made use of by him yet still according to the word His great end for which he knocks is in that word open which as it implyes her case that her heart was in a great measure shut upon him and that by some carnal indisposition he was kept out of it and was not made welcome So it requires the removing of all that stopt his way and the casting open of the heart by saith to receive his Word and by love to receive himself and in these two especially this opening doth consist 1. In the exercise of faith Act. 16. 14. The Lord opened the heart of Lydia and that is expounded she gave heed unto these things which Paul spoke 2. An inlarging and warming of the affections towards him which ever comprehends the former as Psalm 81. 10. Open thy mouth wide and I will fill it What that is the refusal following declares my people would not hear that is believe Israel would none of me or loved not me as the words in the Original import they cared not for me they desired me not and would not quite their Idols as in the foregoing words vers 9. is mentioned 3. There resulteth from these two a mutual familiarity as Rev. 3. 20. If any man will open I will come in and sup with him and he with me This opening then imports the removing of every thing that marred fellowship with Christ and the doing of every thing that might dispose for injoying of it as awaking rising c. all which follows in the 4. vers and while he commands to open he calls for the entertaining of fellowship with him which now is by her drousinesse interrupted Which two parts of the verse put together hold forth 1. That Christ's own Bride may shut the door on him and so make a sad separation betwixt him and her 2. Christ's word is the great and ordinary external mean whereby he knocks at mens hearts and which he makes use of for begetting faith in them 3. That in a believers secure condition there will be sometimes more than ordinary convictions stirrings and motions by the Word 4. That the Word of God
only can be taken up by faith beholding him in his excellent qualifications and offices but this is discernable to the believers spiritual sense when Christ applyeth his love as Chap. 1. 2. In which to say so we are more passive as being fed by him and having it infused and shed abroad in our hearts by the Spirit If we may in a holy way follow the similitude in a spiritual sense which is necessary for understanding of the thing kisses of his mouth are his applying and venting of his love as one doth by kissing another this also will agree with the commendation it 's most sweet it 's but one word in the Original in the abstract and that in the plural number sweetnesses to shew the exceeding sweetnesse and lovelinesse the soul-ravishing delight that is in that to which no similitude or comparison can come up clearly and perfectly to resemble it it is very sweetnesse it self If we might allude to what Philosophers say of fire in it's element or water in it's element that being there they are more properly and eminently fire and water so sweetnesse is in it's element here or Christ's mouth is the very element thereof in respect of it's sensible refreshfulnesse to the spiritual senses of his people to whom he manifests it Ask ye then what my Beloved is saith she he is indeed stately to look on but his mouth when it 's felt in his kissing of his own Bride by manifesting his love to her sense there there O there exceeding unexpressible and unconceivable delight and satisfaction is to be found Observ. 1. Christ hath more near and sensible ways of manifesting himself to the spiritual sense of his people as if he had a mouth to kisse them 2. There is nothing comparable to the refreshing sweetnesse that these manifestations have with them It 's a peace that passeth understanding Phil. 4. 7. and a joy that is unspeakable and full of glory 1 Pet. 1. 8. 3. This sensible feeling of the sweetnesse of Christ's mouth should be aiâ—â—ed at and sought after by believers although the manner measure time and other circumstances thereof should be submitted to him yet this is not only commendable in it self but also as such is proposed and commended to the daughters of Ierusalem to be sought after by them 4. The experimental feeling of this doth notably demonstrate Christ's worth to the soul that enjoyes it and makes him incomparably sweet and lovely above all things whatsoever Psal. 4. 7. 5. There is no other thing can have any such sweetnesse or relish to a believer as Christ hath and to a spiritual taste the excellency of all created beloveds will be as the white of an egg in comparison of this Only Christ's mouth is sweetness and so he differs from all others And it 's a good sign when our affections or spiritual senses can relish nothing but Christ. Next it is added yea he is altogether lovely Although she hath spent many sweet words and indeed there hath been no straitning in her in commending Christ and although all her words be sweet and especially when she drawes near the close her expressions be the more massy and significant yet as being necessitate to succumb under the great task of describing the excellency of her Beloved she must give over particulars and conclude with a general as if she would say would ye know him O I even I cannot tell you all his excellent properties for he is most justly called wonderful Isa. 9. 6. but in sum I may say he is altogether lovely The word is he is all desires or all he desires The word that is rendered lovely comes from a root that signifieth to covet as in Ioshua 7. 21. It is said of Achan when he saw the wedge of gold that he coveted it so it 's such a desire as ardently covets the thing desired And thus Christ is not simply lovely but of such an attractive excellency as makes him the proper Object of the most ardent and holy-coveâ—ing desires or after which all desires should go forth as towards the best and most desirable Object The words are mean to expresse somewhat that is not expressible or rather the unexpressiblenesse of that Beloved she had been commending lest they should think she were satisfied as if she had fully described him We may consider the words several wayes 1. Negatively as they shew there is nothing in him but what is desirable As if she said all he is desires there is nothing of any other nature in him but such as I have mentioned he is a God of truth and without iniquity just and right is he 2. Take them positively and so they shew whatever is in him is exceeding desirable go through all his parts qualifications attributes and works whereof I have given you but a hint saith she and ye will see them all exceedingly desirable 3. Take them conclusively or comprehensively and so while she saith he is all desires the meaning is there is nothing truly desirable but it is to be found in him the soul cannot rationally imagine that satisfaction that is not to be found in Christ otherwise all desires were not in him this is sweet even veryâ—sweet what idol is perfect there are many defects in all other beloveds but saith she my Beloved is perfect All the beauties and perfections that are scattered amongst all creatures are in an eminent and transcendent way gathered together contracted and to be found in him at once so that whatever can be desired whether it be for this life or that which is to come whether for sanctification justification or consolation it 's eminently to be found in our Lord Jesus in whom all fulnesse dwells Col. 1. 19. and who alone is all and in all to his own as being full of grace and truth Joh. 1. 14. 4. We may take them exclusively or privatively as they deny any thing desirable to be in any beloved but in Christ he is all and so consequently they must be nothing he is altogether lovely and so they must be altogether loathsome Christ is never rightly conceived of nor commended but where other things come down evanish and disappear when compared with him Whom have I in heaven but thee and I desire none on earth beside thee saith the Psalmist Psal. 73. 25. as having full satisfaction and all that can be wished for in him It 's hard to observe what may be suitable to Christ's lovelinesse when the Bride gives it over But we may say 1. The more that believers insist on Christ's lovelinesse their hearts will warm the more with it and it will be found to be the greater depth for now her expressions grow till at last they be swallowed up 2. Where there is true respect to Christ no commendation of Christ that believers can invent whatever it be will be satisfying to them For there have been 1. many excellent commendations given of Christ as being like Gold Myrrhe