kindly-believers love to breath into That both these are the Brides words may thus be collected 1. Because they look prayer-like and it 's more suitable for her to say come than for him yea the Spirit being invited to come to the garden it 's clear the party that speaks hath need of his presence And that it 's not said go but come with reference to the necessity of the party that speaks doth make it evident that it cannot be spoken by the Bridegroom but by the Bride for so the phrase every where and in the next words Let my beloved come Imports 2. That the last part of the verse is her suit none can deny and there is no reason to conceive two different parties seing both the matter of the suits and the manner of speaking will agree to the same party In the first petition we may consider these two 1. The thing sought 2. The end wherefore that which she seeks and prayes for is held forth as it were in three steps or degrees in three expressions awake O north-wind come thou south blow upon my garden For understanding whereof we are to look 1. What these winds signifie 2. What this garden is And 3. What these act of awaking coming and blowing are By winds often in Scripture is understood the Spirit of God in his mighty operations as Ezek. 37. 3. and 14. And the special work and operation of the Spirit is compared to wind 1. For it's purifying nature 2. For it 's cooling comâ—orting refreshing power and efficacy 3. For it 's fructifying vertue winds being especially in these hot countries both exceeding refreshful and also useful to make trees and gardens fruitful Lastly for it 's undiscernable manner of working as Ioh. 3. 6. the wind blows where it lists c. yet hath his operation real effects with it And it 's clear that the Spirit is here intended because it 's the Spirit 's blowing that only can make the spices or graces of a believer to flow as the wind doth the seeds and flowers in a garden Next by north and south-wind are understood the same Spirit being conceived and taken up in respect of his diverse operations as it 's 1 Cor. 12. 6 7 8. c. and therefore called the seven spirits of God Rev. 1. 4. sometime cooling and in a sharper manner nipping as the North-wind sometimes working in his people more softly and warmly and in a still and quiet manner like the South-wind yet as both winds are useful for the purging and making fruitfull of a garden so are the diverse operations of the Spirit to the souls of believers In a word hereby is understood the different operations of the Spirit whether convincing and mortifying or quickning and comforting c. Both which contribute to make her lively and fruitful which is the scope of her petition 2. By garden is understood the believer called a garden vers 12. and an orchard vers 13. because the believer doth abound in diverse graces as a garden doth in many flowers And she calls it my garden as he calleth the plants her plants that were planted there vers 13. and as she called the vineyard hers Chap. 1. 6. and 8. 12. which also is his vers 11. as also this garden is called his in the following words Chap. 6. 1. It 's his by propriety as the heritor and puchaser as also all these graces in her are hers as being the servant that hath the over-sight of them and who hath gotten them as talents to trade with for the Masters use All that we have viz. a soul gifts graces c. are given to us as talents which we are to dâ—esse for bringing foâ—th fruit to the owner as the following words do clear 3. The actings and workings of the Spirit are held forth in three words which are as so many branches of her petition The first is awake This word is often used by God's people in dealing with him awake put on strength O arm of the Lord c. Isa. 51. 9. It is not as if the Spirit were at any time sleeping but she desires that by some effects sensible to her he would let it be known he is stirring The second word come is to the same purpose the Spirit considered in himself cannot be said to come or go being every where present But this is to be understood in respect of the effects of his presence and so he is said to come and go Thus while she saith come the meaning is Let me find some sign of thy presence quickning and stirring my graces The last word is blow upon my garden Blowing holds forth the operation whereby the Spirit produceth his effects in believers It 's not the Spirit himself nor the fruits of the Spirit that are in believers that are here understood but the operation of the Spirit whereby he influenceth or if we may so speak infuseth them as God breathed in Adam the breath of life and whereby he stirrs excits and quickens them for acting The prayer then is directed to the Spirit as Rev. 1. 14. considering the Spirit essentially as the same God with the Father and Son in which respect to pray by name to one person of the Godhead is to pray to all the three who in our worship are not to be divided that he would by his operations which are diverse and various for believers good so stir and quicken his own graces in her that seing she is a garden wherein the beloved takes pleasure her graces for his satisfaction may be exercised and made to savour to the end that he may the more manifest himself in sweet communion with her Next the end wherefore she presseth this suit so much is that her spices may flow out In a word it is that she might be fruitful for though there were many graces in her yet without the Spirit 's breathings and influences they would be as unbeaten spices that did not send forth their smell Obs. 1. Although a believer have grace yet it is not alwayes in exercise yea it may be and often is interrupted in it's exercise 2. That the believers great desire is to be fruitful and to have grace in exercise that they may be delighted in by Christ It 's not only their desire to have grace habitually but actually to have it in exercise 3. There is nothing can make a believer lively and fruitful but the influences of the Spirit and that same Spirit that works grace must quicken it and keep it in exercise 4. There may be an interruption of the influences of the Spirit so as his blowing may in a great measure cease 5. The same Spirit hath diverse operations and diverse wayes of working and manifesting himself sometimes as the South-wind more smoothly sometimes as the North-wind more sharply 6. All his operations how rough soever some of them may appear are alwayes useful to believers and tend to make them fruitful And to this end the most sharp
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
December 12. 1667. IT is Ordered by the Lords of His Majesties Privy Council That none shall Re-print or Import this Book Entituled Clavis Cantici for the space of nintine Years without Licence of the Printers hereof P. W. Clavis Cantici OR AN EXPOSITION OF THE SONG of SOLOMON BY IAMES DVRHAM Late Minister of the Gospel in Glasgow Col. 3. 16. Let the word of Christ dwell in you richly in all wisdome teaching and admonishing one another in Psalms and Hymns and spiritual Songs singing with grace in your hearts to the Lord. Eph. 5. 2. And walk in love as Christ also hath loved us 1 Cor. 13. 13 And now abideth faith hope love these three but the greatest of these is love EDINBVRGH Printed by George Swintoun and Iames Glen and are to be sold at their Shops in the Parliament-Yard Anno DOM. 1668. TO THE CHRISTIAN READER GOD being the immortal souls chief good it must needs follow that what unites the soul unto God must be the souls chief Ornament and Grace And such is Love that Principium uniens or principle uniting the soul unto God Whence it is that even in good spiritual and elevated reason the Apostle prefers Love among the souls three cardinal virtues 1 Cor 13. 13. And now abideth faith hope and love and the greatest of these is Love Indeed Faith going out from the sinner to rest upon Jesus Christ the Justifier of the ungodly And there is no sinner nor unclean thing in Heaven and Hope looking unto and after a Country that we are not yet possessors of and Love yea love alone filling Heaven unto all eternity it is certain that Love is the souls most adorning Ornament its most Heavenly frame Now of all Books in Holy Scripture it hath pleas'd the Holy Ghost to entitle the Song of Solomon or His Book of Loves thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Song of Songs All Songs all Loves all outgoings of the soul being invaluable to this Souls-Song and Love uniting Christ and the soul. This Posthume work then of the precious Author Mr. Durham is commendable to the Churches if there be need of â—â—y additional commendation beyond the naming of his Name to it upon moe accounts than one First It 's done upon the highest sweetest deepest subject Love between the soul and it's chiefest good even God in Christ. Secondly It 's done spiritually yet plainly upon a most spiritual yet Mysterious portion of Holy Scripture And Thirdly the Churches of Christ are oblidged to God in this That they have had from this bright Candle amongst the Lord's Candlesticks a light shining upon and discovering those two Mysterious Books of Scripture Canticles and Revelation Fourthly If a word fitly spoken is as Apples of Gold in pictures of Silver Prov. 25. 11. Sure then it was highly commending of Gods goodnesse to the Author That he was led on this work of Preaching Lecturing and Writing on this Song of Loves Those sweet concords and begun Musick of Heaven between Christ and souls and that in time of sad discords and very Immusical Jarrings in the Church An argument of an excellent Soul-frame in a very evil time A demonstration whereof and of his healing disposition O how apparent is it in that rare piece of his upon Scandal I shall not trouble thee any further save that I cordially wish the Lord may be pleased so to blesse thy perusal of this present Treatise as it may tend not only to the present but also to the everlasting wel-being of thy soul. And so I bid thee farewell Clavis Cantici OR A KEY of the SONG Useful for opening up thereof THis is a place of Scripture the Exposition whereof many in all Ages have shâ—â—ned to adventure upon and truly I have looked upon it of a long time as not convenient to be treated upon before all Auditories nor easie by many to be understood especially because of the height of spiritual expressions and mysterious rapts of Divine Love and the sublime and excellent expressions of the Bridegroom therein contained which would require much livelinesse of frame and acquaintance in experience with the things here spoken of and nearnesse in walking with God as being necessary for finding out the mind and meaning oâ— the Spirit of God therein Yet we are now brought by help of his Grace to essay the Interpretation of it upon these following considerations First Because it is acknowledged by all not only to be authentick Scripture but an excellent Piece thereof and therefore is to be made use of by the Church and not to ly hid nor to be laid aside as if the meaning thereof were not to be searched into because it seems dark and obscure 2. Because the Subject and Matter of it is so Divine carrying alongst with it many various cases both of particular Souls as also of the Church both visible and invisible with many excellent commendations of Christ the Bridegroom which ought to be the Subject of his Friends Meditations and cannot but be profitable if he blesse them there being here Maps almost for all conditions 3. Because the style and composition is so Divine and excellent carrying affections alongst with it and captivating them in the very reading so that few can read this Song but they must fall in love with it we would therefore see what is within it if at least we may get a taste of that which doth so sweetly relish 4. It seems the Holy Ghost by putting it into such a mould intended to commend it and if it be true that all the Poetical pieces of Scripture ought especially to be learned and taken notice of so should this it being so commended to us in that frame 5. The strain and subject of it is so very spiritual that it necessitats the Students thereof to aime at some nearnesse with God and ordinarily it leaves some stamp upon their affections which is not the least cause nor the smallest encouragement to me in this undertaking We shall not stand to prove the authority of it It carries a Divine style in its bosome nor is there need to inquire who was the Pen-man of it it being clear that Solomon who was furnished with wisdom and understanding as never a King before or since was is honoured to be the Amanuensis of the Holy Ghost in putting this Song upon record Whether after or before his backsliding it is not much to us though it be most probable that it was after in the warmness of a spirit sensible of this so great a deliverance For here we may as it were see him making use of that experience of the vanity of all things he had found coming to the fear of God as the conclusion of the whole matter whereof this Song of Love is not a little evidence and which looks like his own saying Eccles. 12. 13. The means which are necessary for our more perspicuous handling and your more profitable hearing of this profound Scripture will be
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
be applyed 4. Often these same expressions are made use of in one place in speaking to the Bridegroom and in another speaking to the Bride he calling her chief amongst the Daughters and she him chief amongst the Sons but in a different sense for he styles her from his acceptation of her and from his imputation and communication of his graces to her But she styles him from his own excellencie and worth he having all in himself and nothing borrowed from any other but imparting that which is his to her 2. The Rules we would take alongst with us in our proceeding are these First We would find out who speaks in every passage of this Song for this serves much to clear what is spoken 2. We would carefully ponder what is the purpose of the Spirit in every part thereof 3. We must apply and conform expressions to the scope and expound them by it and not stick too much in following of every thing which these Allegories seem to bear but draw the Doctrines from them being compared with the scope and other places of Scripture not insisting too far upon the similitudes 4. We are to take special notice of the Brides frame in her manner of speaking For we may observe that often in the vehemency of her passionate love she breaks out without any seen connexion or order as Chap. 1. 2. and by cutted broken and vehement expressions in her diverse fâ—ames and tender fits as her case is up or down abruptly as it were she useth to expresse her self 5. We must not apply all so to the Church as to shut out Believers nor contrarily but take in both where both may come in and more especially apply to the one where the purpose makes most for it as hath been said CHAP. I. Vers. 1. The Song of Songs which is Solomon's BEfore we enter upon the purpose of this Chapter or give the division of it we would first speak to the Title contained ver 1. We account this Title Scripture it being in the Original even as other Titles prefixed to diverse Psalms as to Psal. 51. 102 c. In it three things are set down 1. The nature of this Scripture 2. It 's Excellency 3. It 's instrumental Author who was made use of by the Spirit in Penning of it First For the nature of this Scripture It 's a Song Songs in Scripture are such Portions or Books thereof as were especially intended to be made use of for the praising of God the edifying and comforting of his people in singing of them Three sorts of them were in use amongst the Hebrews as the Titles of our Psalms do clear and as they are mentioned by the Apostle Eph. 5. 19. 1. Psalms such were used both with voice and Instruments 2. There were Hymns so the 145 Psalm is intituled such in the matter of them were wholly made up of praise and what immediatly led to that 3. There were spiritual Songs which were more extensive in the matter taking in Histories cases and exercises of all sorts and might be sung with the voice without Instruments either publickly or privatly Of this last sort is this Song intended to be made use of in the praises of God and so composed both for matter and manner as it might best attain that end and prove edifying and comfortable also to Believers in their singing of it 2. The excellencie of this Song is exprest in this that it 's A Song of Songs A most excellent Song this being the manner how the Hebrews expresse their superlatives While it is called A Song of Songs it 's compared with and preferred to all other Songs And we conceive the comparison is not only betwixt this and humane Songs But 1. It 's compared with and preferred to all these which Solomon wrot and it 's preferable to all these 1005 mentioned 1 King 4. 32. 2. It 's compared with all other Scriptural Songs such as is recorded Exod. 15. and Iudg. 5. c. Of all which this is the most excellent as being 1. Purposly intended to treat of the most choise and excellent subject to wit Christ and his Church which is not done upon particular occasions as in other Songs but is the great purpose that is only designed and pursued 2. It treats of Christ and his Church in their most glorious lively and lovely actions to wit his care of and his love unto his Church and that in it 's most eminent degree and also of her love to him in it's various measures and workings 3. It 's in a most excellent manner composed by way of conference and sweet Colloques betwixt these two parties having in it many excellent expressions and variety of them well interwoven with sundry cases of several sorts to make the whole draught the more taking and excellent 4. It 's set forth in a most lovely excellent majestick stile and strain which exceedingly ravishes and captivats affections making the love contained in it sweetly savour and relish through the beautifull garment of borrowed expressions which is put upon it 5. It 's a most excellent Song in respect of it's comprehensivenesse here is an armory and store-house of Songs in this one where there is something treasured up for every case that may be edifying and comfortable which will not be so found in any other Song there being something here suiting all sorts of Believers under all the variety of cases and dispensations wherewith they are exercised and also all the relations under which the Church standeth All which should commend this Song unto us It is recorded of the Hebrews that whatever Scripture was delivered in a poetical â—rame they accounted themselves specially bound to take notice of that and to get it by heart and indeed it is not for nought that some Scriptures and not others are casten in that mould and something of this as the intent of the Holy Ghost may be gathered from Moses his putting his last words in a Song Deut. 32. that they might be the better remembred The 3. thing in the title is the Penman made use of by the Spirit in the writing and recording this Song It 's Solomon a great man rich wise yea an elect Saint Yet one who had also fallen into many foul faults whom the Lord hath suffered to die without recording expresly any thing of his recovery though we make no doubt of it which because Bellarmine lib. 3. de Iustif. Chap. 14. pag. 368. Tannovius and others are at pains in contradicting this yea Augustine doubts of it because nothing is directly recorded of his recovery we shall endeavour to make clear from these considerations First From the Lords promises to him 2 Sam. 7. 14 15. where these three things are observable which the Lord undertakes concerning him 1. That he will be to him a father 2. That he will correct him with the rods of men if he shall sin which saith he would not eternally punish him 3. That he would
not do with him as he did with Saul whom he rejected he would not take away his mercy from Solomon as he had done from him And if no more were in these Promises but what is temporal there would be no great consolation in them to David whose consolation is one chief part of the scope of that place Beside these promises Psal. 89. 31 32 33. which are the same with these 2 Sam. 7. are looked upon as special evidences of God's love and peculiar Promises of his Saving-Covenant 2. When he is born the Lord gives him his name yea sends Nathan 2 Sam. 12. with this warrand to name him Iedidiah because the Lord loved him which cannot be a love flowing from any thing in him as if he had been well pleased with his carriage Solomon had not yet done any thing good or evil but it must be a love prior to his works and so not arising from his good deeds and therefore not cut off by his sins which being like the love God had to Iacob before he had done good or evil Rom. 9. 11. must speak out Electing love as it doth in that place 3. He is made use of by the Spirit to be a Penman of Holy Writ and a Prophet of the Lord all which are by our Lord Luke 13. 28. said to sit down with Abraham Isaac and Iacob in the Kingdom of Heaven and there is no reason to exclude him seing that universal all the Prophets c. would not be a truth unlesse he were there And though some wicked men have prophesied as Balaam did yet are they never accounted Prophets of the Lord as Solomon was but false Prophets and Inchanters neither were they Penmen of Holy Writ who were as Peter calleth them 2 Pet. 1. 21. Holy men of God speaking as they were inspired by the Holy Ghost 4. Neither are the peculiar Priviledges he was admitted unto to be forgotten by him the Lord built the Temple by him the Covenant was explicitly renewed with God 1 King 8. 9. and his prayers are often particularly mentioned to be heard yea after his death some testimonies are recorded of him which cannot consist with his rejection See 2 Chron. 11. 17. where the wayes of Solomon are put in as commendable with Davids though there were defects in both and this being immediatly after Solomon's death it would seem he left the worship of God pure and so had turned from his Idolatry though all the monuments of it were not abolished And especially in this he was singularly priviledged that in a most lively way he was the Type of our blessed Lord Jesus in his Intercession Reign and peaceable Government Beside that by particular Covenant the Kingdom of Christ and his descent from him was established to him 5. It 's of weight also that it seems more than probable that Solomon wrot Ecclesiastes after his recovery it being neither amongst the Proverbs nor Songs which are mentioned 1 King 4. 32. And in it he speaks out the experience he had both of folly and madness and the vanity he had found in all created things even when he had perfected his Essay of all the possible wayes of attaining either the knowledge of their perfections or satisfaction in the injoyment of them The Scripture therefore hath not left his recovery altogether dark yet as to any Historical narration thereof the Lord hath so ordered that he passeth away under a cloud for these good ends First Thereby Solomon is chastised with the rods of men even after death upon his name for his miscarriages are set down expresly but his recovery as to any direct testimony thereof is past over 2. By this the Lord maketh his displeasure with Solomon's wayes known though he had favour to his person and gave him his soul for a prey 3. Thus the Lord would affright others from declining and hereby teacheth his people to be afraid to rest upon Gifts yea or upon Graces seing he hath left this matter so far in the dark as might yeeld an occasion as it were to question the eternal condition of Solomon 4. It may be also that Solomon after his recovery did never recover his former lustre nor attain to such a profitable way of appearing in God's publike matters for which formerly he had been so observable For so it is taken notice even of David after his fall that his following life is stained as different from what went before therefore it is the commendation of Iehoshaphat 1 Chron. 17. 3. that he walked in the first wayes of his father David which certainly is not done to condemn David's state after that time but to leave that mark as a chastisement on his failings And seing Solomon's were greater therefore may this silence of his recovery be more universal as to him Before we draw any thing from this by way of use I shall answer a doubt and it is this How can all these thousand and five Songs mentioned 1 King 4. 32. be lost without â—ronging the perâ—ection of Canonick Scripture Or what is come of them Or what is to be accounted of the losse of them Ans. We say 1. The Scriptures may be full in the articles of faith even though some portions thereof which once were extant were now a-missing except it could be made out that some points of faith were in these Books which are not to be found in other Scriptures 2. Yet seing it is not safe and it wants not many inconveniences to assert that any Book once designed of God to his Church as a canon or rule of faith and manners should be lost And seing it is not consistent with that wise Providence of his whereby he hath still carefully preserved the treasure of his Oracles in his Church We rather incline to say that though these Songs were possibly useful and might be written by the Spirit 's direction yet that they were not intended for the universal edification of the Church nor inrolled as a part of his Word appointed for that end Neither can it be thought strange that it should so be for that a thing be Scripture it 's not only needful that it be inspired but also that it be appointed of God for publike use It 's not improbable but Isaiah Moses David Paul and others might have written many moe writtings upon particular occasions or to particular persons which were useful in themselves for edification and yet were never appointed of God to be looked upon or received as Scriptures for publike use in his Church So do we account of these Songs mentioned in the objection and other writings of Solomon now not extant And it may be the Spirit hath pitched on this Song to be recorded as the sum and chief of all the rest as he did pitch upon some particular Prayers of David and Moses c. passing by others And Lastly We are rather to be thankful for the great advantage we have by this than anxiously to inquire what hath
to this day of his espousals because as bridegrooms used to be most glorious in their marriage-day so Christ hath at the time of espousals a special lovelinesse to the new married believer what by the more kindly and tender manifestations of his love and what by the fresh rellish it hath then to them when their spirits are broken with the sense of their sin and warm with a deal of holy joy and fainnesse which useth then to abound in their heart in reference to so good a bargain so Christ is then to believers wonderfully lovely And although the effects of his kindnesse may be inlarged afterward and their esteem of him may also grow yet readily then as it 's most sensible so their admiration is most in exercise and their thoughts of Christ's excellent worth are most affectingly and overcomingly ravishing and when in their after-thoughts they are taken up with him the remembring of that day of espousals when he took them by the hand puts still a lovelinesse on him to them that in his love he so wonderfully condescended unto them The third qualification confirms the same for it is in effect one qualification in three expressions and it 's in these words and in the day of the gladnesse of his heart What is it saith she that chears Christ and makes him heartily glad It 's even this when poor sinners accept of him that is Christ's marriage-day and as the bridegroom rejoiceth over the bride that day so doth he rejoice and as the good Shepherd rejoiceth when he recovers his lost sheep or the father his prodigal son Luk. 15. 32. so doth Christ when sinners are brought in to him by the Gospel And this joy is called the gladnesse of his heart to shew the reality of it Christ in a manner can injoy no such satisfying thing as a marriage with a poor sinner then he sees the travel of his soul and is satisfied Isa. 53. 11. that chears him and makes him smile if I may say so and this looks to that glory which shines in Christ and is expressed by him when he is well satisfied with poor sinners and that is mainly when he gets welcome by them This signifies not joy in Christ as it 's in us But 1. It shews how acceptable a sinners believing in him is to him 2. What confident welcome they may expect from him when they come unto him 3. How kindly he useth them by manifesting himself to be well pleased as one that is chearful doth on his marriage-day to his bride 3. The duty prest upon the daughters is in two words holding forth two duties the one whereof is the mids or mean to the other and the other the end of this The first is Behold which points at the great scope and thing called for And it imports 1. A wonderful object and indeed Christ is so being considered in his most royal posture as a crowned King upon his coronation-day and in his most loving posture as a beautiful Bridegroom on his marriage-day 2. It imports a dulnesse in the daughters needing upstirring to take up Christ in this lovely and glorious posture 3. A difficulty rightly to take him up under this consideration yet a necessity of it and that it be done with attention 4. It implyes an intensnesse or benfill of spirit in the act of beholding so rare an object calls for greatest intention of heart and gravest consideration of mind in the beholder It 's not every look or glance of the eyes that will discern it But 1. There must be attentivenesse and steddinesse an stayed looking and as it were dwelling on the object with their eye 2. The exercise of saith must go alongst with this their looking reading his worth by faith exercised on him as Isa. 45. 19. look unto me and be ye saved Beholding of him as the stung Israelits did the brazen serpent 3. Also the exercise of love an affectionat look is here necessary delighting in him and being taken up with him as one with that wherein they take pleasure the eye of the seer here cannot but affect and inflame the heart 4. This looking is attended with wondering at this glorious object as one beholding a wonder and ravished with the admirablenesse of it All these are comprehended under this expression Behold him The second word which hath in it another piece of their duty is go forth and this is a help to the other And beside what hath been hinted at in the former expression it shews it 's not in every posture that they will take up Christ thus but there is a necessity they must come out from under the natural condition they were into We take it to be the same with that precept Psa. 45. 10 11. Forget thine own people and thy fathers house so and no otherwise shall the King greatly desire thy beauty Christ manifests not himselâ— as reconciled and pleased till former lovers be given up with and this beholding of his smiling and glorious countenance cannot be obtained till then even as one fitting in the house cannot discern a flately fight going by except they go forth Thus the similitude is borrowed to shew a necessity of rousing of affections within but not to signifie any local mutation This then is the sense and scope O Professors saith the Bride would ye see a stately sight then get up and set your selves to take up Christ more glorious than Solomon either on his coronation or marriage-day to which there is an allusion here And because few sees great comelinesse and beauty in Christ why he should be desired Therefore she adds what a sight it is she understands Endeavour saith she to behold him as he is discernable to believers when they close with him and accept of him if so ye will exercise faith in him so as ye may perfect espousals with him and satisfie him by resting on him ye will then have a stately and soul-ravishing object to look upon otherwise Christ is not alway and to every one pleasant and chearful company Obs. 1. Christ when rightly conceived and taken up is a most ravishing satisfying fight and a most glorious stately person to look upon 2. Though Christ Jesus be so stately a person yet he condescends to espouse and marry himself to the believer Thus Christ by faith becomes theirs 3. This marrying hath it's day and men are not born espoused to Christ but by their accepting of him their espousals with him are consummat 4. Christ is never taken up aright but by the believer nor doth his glory ever appear as it is but to the believer others that are not spiritual cannot discern it 5. Christ's condescending to marry sinners and accept of them is as the Crown and Diadem of his glory and that which makes him most singularly admirable is that he is full of grace and truth Ioh. 1. 18. 6. Christ accounts believing on him by a poor sinner a singular piece of honour done unto him
's not the eagles but the doves eyes which he commends 8. It 's good to know and to think little of our knowledge and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be puft up with it 9. Christ loves it well when his people seasonably use and improve their knowledge and parts then the new man becomes lovely as the eyes are within the locks 10. There are extrems in the use-making of knowledge which are to be shunned we would neither altogether obscure it that it be not seen nor by ostentation make shew of it It 's good when it runs in the right mids then it gets the commendation and is as eyes within the locks The second thing commended is her hair having a twofold commendation also The hair is no integral or essential part of the body to say so yet in all ages a great part of mens decoring hath ever been placed in it It 's the most conspicuous thing of the body being highest and most discernable especially in the way it used to be dressed and this conspicuousnesse of it by the commendation seems mainly to be aimed at By hair we understand the ornament of a Christian godly and sober walk having the right principles of saving grace within and the fruits thereof in a well ordered conversation and suitable profession appearing without in the practice We take it so not only because it is a main piece of a Christians or believers beauty but also for these reasons 1. Because as hair sets out and adorns the natural body though it be no substantial part thereof so a well ordered conversation commends grace within and makes it lovely 2. Because as hair is upmost and most conspicuous and therefore seen when the natural body is hid therefore it was to women a cover 1 Cor. 11. 5. so a suitable practical profession is as it were the cover of holinesse through which it shines and by which it 's conspicuous which otherwise would not be discernable 3. And especially because in Scripture this adorning with good works and with a meek and quiet spirit is put in the place of decking of the hair and other external decorements 1 Tim. 2. 9 10. as that wherein Christians beauty should shine before men Matth. 5. 17. and which should be to a believer as decking of the hair is to these who take pains to adorn the body For sure these do make them beautiful before God and men more than hair and it's decorements can make any person in the world appear beautiful to the men thereof 1 Tim. 2. 9 10. whos 's adorning saith the Apostle speaking of bâ—lieving women let it not be in costly apparel broidered hair c. but what then should be in the place thereof shamefastnesse sobriety and good works so 1 Pet. 3. 3 4 5. Whose adorning let it not be the platting of the hair but in the place thereof let it be a meek and quiet spirit which in the sight of God is of great price And this is also mentioned by the Apostle as that which is exceedingly ingaging to the husband for which Sarah there is commended Next the commendation of her hair in both it's parts will confirm this 1. It 's like a flock of goats Goats are stately and comely in going and a flock of them must be very flately as they were especially in these parts Prov. 30. 21. and 31. And so this ornament of a good conversation is an amiable gaining and alluring thing by it saith Peter the husbands affection may be won and that both to Christ and to his wife in the Lord more than by any outward decoring and this puts them to glorify God when it shines before them Matth. 5. 16. 2. It 's commended from this that it 's like a flock appearing from mount Gilead This was a fruitful place and it 's like the goats that fed thereon were more excellent than others in their beauty And being seen afar and discernable ere men came near them were pleasant and stately to beholders and so good works showing forth themselves in a well-ordered conversation do also as from a mountain appear to others and sets believers up as lights shining in a dark place Philip. 1. 15. and also makes them lovely and desirable in the consciences of on-lookers and beholders Observe then 1. That practice should wait upon knowledge for it is the end thereof and without it all mens knowledge is void and vain 2. Grace and holinesse appearing in a Christians practice will shine and be in some measure very discernable 3. This is a thing that makes the believers conversation very beautiful and lovely 4. It 's not enough that believers be tender and conscientious in secret before God but there ought to be a shining even in their outward conversation before men 5. This doth exceedingly adorn a believers walk and make it stately to beholders when the fruits of holinesse visibly appear in his conversation Vers. 2. Thy teeth are like a flock of sheep that are even shorn which came up from the washing whereof every one bear twins and none is barren among them The third particular commended is vers 2. and it 's her teeth which have a fourfold commendation given them The teeth properly taken are useful for furthering the nourishment of the body they being the instruments that fit meat for digestion and what comelinesse is in them is not every way obvious they are not seen or discerned in their proportionablenesse or disproportionablenesse but by the motion of the lips otherwise they are hid by them 2. Again in Scripture they are used to evidence and signifie these three things 1. They are used to signify the nature and disposition of a person as good or evil Hence evil men are said to have lions teeth and that their teeth are as spears Psal. 57. 4. And that beast Dan. 7. 5 7. is said to have three ribs in his teeth pointing out it 's cruel disposition 2. They evidence good or ill food that the person feeds on 3. A healthfull or unhealthfull complexion which depends much on the former Hence Iudah's good portion and healthfulnesse is set out by this Gen. 49. 12. His teeth shall be white with milk According to the first by teeth in the new man may be understood two things first â—aith believing being often compared to eating because it furthers the souls nourishment and is the mean by which the soul lives on it's spiritual food This saith 1. That the inner man must have food as the natural body hath for it's sustaining 2. That the believer actually eats and makes use of that food he hath teeth for that end and should not only look on Christ but feed on him Secondly Meditation also may be here understood that serving much to the feeding and filling of the soul as Psal. 63. 6 7. My soul shall be filled as with marrow and fatnesse how While I meditate on thee on my bed and think of thee in the night watches
Meditation is as it were 〈◊〉 soul's ruminating and chewing it's cude feeding upon and digesting what is understood and eaten as the clean beasts did which may be one reason why her teeth are in the first part of their commendation compared to a flock of sheep which were among the number of clean beasts by reason of this property Meditation is exceedingly useful for a believers life and they who are strangers to it are not like Christ's sheep Again as the teeth evidence first the nature and inward disposition so we conceive they are also made use of here as the commendation also clears to shew 1. The zealous nature which is and ought to be in believers they have teeth and ought not alway to be soft when the Lord's honour is concerned Zeal though it bite not and devour not yet it 's not senslesse but easily touched with the feeling of that which reflects upon the glory of God 2. The similitude here is to shew what a meek and quiet spirit believers have they have not such teeth as lions or tygers but such as sheep have not tusks like dogs and ravenous beasts but even shorn shewing a moderation and equablenesse in their way being first pure then peacable gentle c. Iam. 3. 17. This will agree well to teeth as they appear by opening the lips for the new nature within is expressed and doth appear in words which afterward are spoken of under the similitude of lips Now this christian moderation which keeps the right midst is a notable piece of spiritual beauty as is clear from the second piece of the commendation for it 's as a flock of sheep even shorn and not unequally and unhandsomely clipped so true zeal will not upon by-respect or interest be high or low up or down but keeps a just equality in it's way And this speaks out a well constituted frame that is neither too soft nor too sharp in biting and devouring one another as is said Gal. 5. 15. which carnal zeal sets the teeth a work to do 2. This similitude doth evidence and signify a good subject they â—eed on to wit Christ and his promises and a good subject they meditate on the same Christ and what is most precious in him Hence in the third part of the commendation they are likened to sheep coming up from the washing white and clean Neither mixture of humane inventions nor of carnal passions or worldly delights gets place and entertainment with them their zeal is 〈…〉 their ends are single their affections are chast and clean being purged from all filthinesse of flesh and spirit and they appear so 3. Not only their healthfulnesse is hereby evidenced but further also their fruitfulnesse whereupon their inward meeknesse and zeal moderated by pure and peaceable wisdom have great influence as is clear by the fourth part of their commendation every one of these sheep bear twins and none is barren amongst them The scope whereof is to shew their aboundant fruitfulnesse thus their sweet nature is a pleasant possession like a flock of sheep that inriches their owner they are so fruitful and profitable Obs. 1. Feeding on Christ is ever fruitful to the soul that makes him it 's food whereas other meats profit not them that are occupied therein Heb. 13. 9. 2. Zeal moderated with meeknesse hath also a deal of fruits waiting on it Iam. 3. 17. but bitter zeal as it 's there in the Original or strife hath confusion and every evil work following on it Ibid. vers 14 15 16. It 's much to be zealous alway in a good thing and no little piece of a spiritual commendation to keep the right midst with our zeal Vers. 3. Thy lips are like a threed of Scarlet and thy speech is comely thy Temples are like a piece of a Pomegranate within thy locks In this 3. vers we have the fourth and fifth particulars that are commended in the Bride The fourth thing commended is her lips The commendation given them is that they are like a threed of Scarlet that is neat and lovely and of an excellent colour as Scarlet which being of the richest dye was made use of under the 〈…〉 to represent the blood of Christ as Heb. 9. 19. Next this is amplified as we conceive in the following expression and thy speech is comely which is added for the explication of the former and therefore is joyned thereto with a copulative and which is added to none of the other parts here commended and it may be here added to shew 1. A way of opening the other expression for speech is expressed by lips because they are the organs to say so whereby it 's formed and uttered And 2. To shew that under lips comes in both our words to God in prayer and praise and also our words to others whatever is spoken or comes out of the lips as often the phrase is used for both Also it shews that in a special way he takes notice of believers speech when it's savory as a main part of their spiritual beauty which makes them lovely The commendation of her lips and speech is twofold 1. More general it 's like a threed of Scarlet 2. That is expounded by another expression more clear and particular namely this that her speech is comely The meaning of both which may be comprehended under these four 1. That her speech is profitable for it's matter as a Scarlet threed is precious and useful The subject of a believers discourse is not common but good to the use of edifying Eph. 4. 29. 2. It 's pleasant and delightsome for it's manner like a sweet comely and pleasant voice opposite to some kind of voices that are harsh and unpleasant It 's by prudence and love sweetned and made savory and therefore is said in Scripture to be seasoned with salt Col. 4. 6. and to minister grace to the hearers Eph. 4. 29. and it 's called a giving of thanks Eph. 5. 4. 3. It 's articulat and distinct therefore called speech and not a sound having honest ingenuity in it speaking as they think in their heart Psal. 15. 2. and opposite to lying dissembling c. whereby one speaks to vail or hide his mind from another 4. Hereby is also signified that they hazard not even the best of their prayers on their own bottom and worth but their work is to have them all dyed in the blood of the Lamb and to put them up in his Name Heb. 13. 15. They are all offered up by him Now these are special qualifications commendations and characters of a believer shewing 1. That a believer as a believer is not dumb but hath renewed lips whereby he can speak to God in praise 〈◊〉 his honour in prayers for his own good and also to others for their edification A believer that can speak nothing to a good purpose or if he can doth it not is not like Christ's Bride much lesse these whose discourses tend quite another way 2. That
care which he hath toward her 3. They hold forth her duty in reference to her self We shall shortly explain them as they relate to this scope In this 12. verse we have three of these comparisons whereby she is described and commended 1. She is compared to a garden inclosed A garden is a plot of ground separat from other places for delight and recreation of the owner having many flowers in it and much pains taken on it So believers are 1. Set a-part by God beside all others in the world and much pains is taken on them The trees in Christ's garden are digged about and dunged Luk. 13. 8. 2. They are his delight being separat from others for his own use with whom he dwells in whom he takes pleasure and amongst whom he feeds Chap. 6. 2. 3. They are furnished with many excellent graces fruits of the Spirit which are planted in them as flowers in a garden Gal. 5. 21. Next this garden is inclosed It 's a special property of gardens to be so To be inclosed is by a wall or hedge to be fenced from the trampling and eating-up of beasts and also from the hazard of winds So Isa. 5. 2. the vineyard of the Lord of Hosts which is his Church is said to be fenced a wall is built about it to defend it from the danger of beasts and storms And this sheweth 1. His care of her in watching over her Isa. 27. 23. And 2. Her watchfulnesse over her self whereby she is not common or accessible to every one but as she is defended by his care so also she hath a watch her self at the door of her lips of her eyes of her ears c. she is not like a city without walls obnoxious to every assault and temptation but hath a hedge of divine protection which is as a wall of fire about her to defend her and also a guard of watchfulnesse and holy fear in the exercise of which the believer hath rule over his own spirit which Prov. 25. 28. is implyed to be as strong walls about a city The second similitude wherewith she is compared is a spring shut up Springs were of great price in these hot countries and served much for making Gardens fruitful as is implyed Isa. 58. 11. where it 's promised to the Church thou shall be as a watered Garden Hence the righteous is called like a tree planted by the rivers of water Psal. 1. 3. And on the contrary the barren condition of his people is described Isa. 1. 30. by the similitude of a Garden that hath no water In a word she is not only a Garden but a spring that is furnished with moisture and water for making her fruitful More particularly by this may be set out the graces of the Spirit compared to waters Joh. 7. 38 39. and said to become a well of water in these that believe on Christ Ioh. 4. 14. for these graces of the Spirit and his influence on them doth keep all things in the believers souls case fresh and lively as a spring doth make a Garden green and fruitful Next this spring is shut up for so were springs in these countries where they were rare as we see by Iacobs rolling the stone away Gen. 29. 8. And this kept the waters from being corrupted by the Sun and also from being bemudded by beasts This signifieth the preciousness of the graces and influences of the Spirit wherewith believers are furnished 2. Purenesse and clearnesse in them as in waters that are not bemudded 3. A care she hath to keep them pure from carnal passions or fruits of her own spirit that would bemudd all The third comparison is on the matter the same but adds a further degree to the former She is saith he a fountain sealed A fountain may signify waters springing in greater aboundance and sealing doth signify not only shuting up but securing it by a seal after it is shut up So the den of Lions was sealed after Daniel was cast into it Dan. 6. 17. And the stone was sealed that was put on Christ's grave that so it might not be opened by any but by these that sealed it And though there be other uses of sealing yet we conceive that which is aimed at here is 1. To shew the Church is not common but well kept and sealed so that none can trouble believers peace without Christ's leave who hath sealed them by his Spirit to the day of Redemption Eph. 4. 30 c. 2. To shew Christ's particular right to the Church and her graces and his owning of her and them she bears his seal as the 144000. Rev. 7. are sealed there is none but himself that hath accesse to these waters her graces and fruits are all reserved for him Chap. 7. 13. 3. It shews to say so her closenesse and resolute watchfulnesse so that there is no gaining upon her to bemudd her condition without advertancy and observation more than waters can be drawn from a sealed fountain the seal not being broken Like that phrase Prov. 5. 15. Drink out of thine own cistern let them be thine own c. She hath her own distinct fountain from which shew draws influences and that she preserves and secures to her self 4. It shews a kind of sacrednesse in this fountain so that nothing may meddle with it more than that which is marked and separate by a seal In sum the first comparison shews that Christ's Bride or the believer is to be fruitful The second what makes her fruitful the spring of the Spirit The third shews her care to keep it clear and to have it running and flowing that she may be fruitful Vers. 13. Thy plants are an Orchard of Pomegranates with pleasant fruits Camphire with Spikenard Vers. 14. Spikenard and Saffron Calamus and Cinamon with all trees of Frankincense Myrrhe and Aloes with all the chief spices The fourth comparison follows vers 13 14. wherein she is compared to an Orchard as before to a Garden planted with diverse and excellent plants Now this includes these three things which he adds to the former commendation 1. That the believer hath many graces he is an Orchard that is planted with many trees and plantes 2 That the believers graces as they are many so they are various and therefore trees and spices of diverse sorts are reckoned here 3. That the believers graces are excellent for kind as well as many for number and variety they are as Spikenard Saffron c. with all the chief spices And as it commends an Orchard to have many plants and great variety and to want none so to have them of the best kinds adds much to the commendation when it 's fruitful of these Thus the believer is furnished with many various graces of the Spirit as plants planted in his soul and these of the best kind rising from the most excellent seed that can be the Spirit of Christ. And so the graces of believers are rare and precious in
respect of any thing that natural men have which are but like shrubs in a dry wildernesse Besides these we may further observe 1. That to have fruit and aboundance of fruit will not prove one to be a believer except it be choice fruit which he brings forth 2. Believers fruits and the graces that are in them differ from the most excellent parts and gifts that can be in natural men or most refined hypocrites 3. It 's excellent and commendable when all the graces of the Spirit flow and increase together in the believer It 's like the Holy Ghost may here signify the effects and properties of diverse graces by these several spices and fruits and it may be Solomon understood the particular signification of every one of them for having so great an insight in natural and spiritual things it 's like he did not conjecturally but on knowledge mention such spices and no others but we must hold on the general They are precious physical savory and delectable fruits and so are the graces of the Spirit to one that hath them to others they converse with and to Christ in respect of his acceptation they are like an Orchard or Garden that abounds with these This is the scope wherein we rest Vers. 15 A fountain of Gardens a well of living-waters and streams from Lebanon The fifth sixth and seventh similitudes are contained in this verse wherein the Lord following the same scope further insists and explicats what manner of fountain this is which makes the believer so fruitful 1. She is a fountain of Garden A fountain was spoken of vers 12. whereby is signified an inward principle to say so or spring which from within sendeth forth and furnisheth waters Here she is called a fountain of Gardens she was called a Garden vers 12. here a fountain of Gardens in the plural number By this is holden forth 1. The end of grace in a believer it is given him not only for himself but also for the use of others as the gifts of the Spirit are given to every one to profite withall 1 Cor. 11. 7. 2. It shews that believers act and exercise their graces for others edification as a fountain that someway is common for the use of moe Gardens and so it points out what publick spirits they should have intending the edification of all to whom they can conveniently communicat their gifts and graces 3. It shews the aboundance of spirit and life to say so wherewith Christ's Bride is furnished so as she may communicate for the admonishing strengthning and edifying of others with her self as it 's Rom. 15. 14. where believers are said to be full of goodnesse filled with all knowledge and able to admonish one another The sixth similitude is A well of living waters This is not only to difference her from a cistern that hath water but hath no spring in it but also to shew the nature of the Spirit of grace in believers it proves quickning and healing to these that have it Both these are held forth Ioh. 4. 14. He that drinks of this water shall never thirst for it shall be in him a well of living-water springing up to eternal life So is it also Ioh. 7. 38 39. where the Spirit of grace is it will be springing and grace will never dry up where it is true The last similitude is And streams from Lebanon Which saith that Christ's Bride is not only a fountain but also she is a stream and it holdeth forth 1. That grace in her hath it's rise from another though it beget a spring in her as if Lebanon sent a stream to a Garden which did become a spring by it's constant flowing there 2. By a stream also is set forth the aboundance of grace in believers it is in them not as a brook but as a stream Next Lebanon was a hill much commended it 's like sweet streams issued from it It 's written that Iordan which watered much of the land had it's rise and spring there In the 5. Chapter vers 15. Christ's countenance is compared to Lebanon and so here while the flowing of grace in her is called a stream from Lebanon the derivation of grace and of the Spirit from Christ Jesus is holden forth which though it have a seat and becomes a fountain in the believer yet it hath it's rise from him and is kept flowing and springing by him It 's as a fountain derived by a stream from Lebanon and otherwise any spring of grace that is in a believer would soon run dry All these being put together and compared with what is before shew 1. That the believer is fitted by Christ not only with spiritual life and a stock of habitual graces but also with every thing that may make him lively and fruitful in the exercise of these 2. This contrivance of spiritual influence that makes believers fruitful is a most lovely and excellent thing 3. The great commendation of believers is grounded upon the graces of the Spirit that are in them and upon the influences of the same Spirit that comes from Christ to them 4. Where grace is it will have fruits and be savory in the conversation in the exercise thereof 5. It 's the best evidence of grace and of Christ's influence and Spirit when it appeareth in the fruits These prove the believer to be an Orchard and a fountain 6. These graces that make a believer fruitful have not their rise in or from a believer but from Christ and the fountain that is in them is but a stream that comes from him BRIDE Vers. 16. Awake O North-wind and come thou South blow upon my Garden that the spices thereof may flow out let my beloved come into his Garden and eat his pleasant fruits Christ having now been large in commending the Bride she steps to in this verse as it were taking the opportunity of his neernesse and puts up her desires to him briefly in two suits which are grounded on the commendation that he gives her and shews what is the great design that she aims at now when she hath Christ's ear and she follows these suits so as she acknowledgeth all her fruitfulnesse for which she is commended to flow from him and to depend on him who is therefore so much the more to be commended and extolled himself In sum the sense is this Though I be a garden saith she and have good plants habitually in me yet will they not bud nor flow nor can they be fruitfull except the spirit which is as the stream from Lebanon blow to make them so Therefore O Spirit come and let me partake of thy influences and breathings that my beloved may have an invitation thereby to come and when come may be intertained upon his own fruits The first petition is for livelinesse and fruitfulnesse The second is for the beloved's presence which is the end of the former And these two life and sense are as it were the air that
and a great number believed This is it which is pointed at Isa. 53. 1. where Who hath believed and to whom is the arm of the Lord revealed are made of equal extent And so especially it 's to be taken here as the scope clears to wit for the immediat powerfull work of the Spirit made use of in the working of faith as a key is made use of for the opening of a door The way of applying this mean is he put in his hand by the hole of the door where following the similitude of a husbands standing at a shut door and not geting entry he shews what he did when knocking prevailed not to wit he took an effectual way of opening it himself which is ordinary by putting in the key or somewhat else at the hole of the door So Christ by his Spirit made open the heart in a kindly native way not by breaking open but by opening he indeed having the key by which hearts are opened even the key of David that opens and no man shuts and shuts â—and no man opens Rev. 3. 7. Which words do shew 1. That beside the call of the word and any common conviction that is thereby wrought in the heart there is in the conversion of sinners an immediat real powerful and peculiar work of the Spirit that accompanies the word 2. That the application of this is necessary and that men being now asleep and dead in sin cannot without that be stirred and quickned by the most powerful external Ordinances or common operations Nay even to the believers reviving from his backslidden and drousie case this work if omnipotency is needful 3. This work of the Spirit is effectual and when peculiarly applyed by Christ cannot be frustrat for he puts in his hand and the effect follows 4. Although it be a most powerful work yet it works kindly and brings about the effect without wronging of the natural faculties of the soul but makes use of them formally for bringing forth the effect as one that openeth a door by the lock makes use of a key but doth not hurt nor destroy the lock There is therefore no inconsistency betwixt Christ's opening and ours for he co-acts not nor forceth the will but sweetly determins it so that it cannot but be willing he takes away unwillingness from it and makes it willing Psal. 110. 3. Christ hath the keyes of hearts and can open and shut at his pleasure without wronging of them 5. Grace being the work of a high-hand it cannot be easie to procure welcome to Jesus Christ even amongst believers and much lesse with others who have no principle of grace within to co-operat with Christ. 6. Christ Jesus as he is a most powerful worker so is the work of his power most free soveraign and wonderful which clearly appeareth in that it is applyed on the back of such a slighting answer and not before Yea 7. Often-times the work of grace surprizeth his own when they are in a most unsuitable case and when in respect of their deserving they might have expected the quite contrary certainly we are not obliged to our free-will for our conversion but to his Spirit nor to our predispositions for his applying of it but to his own grace who in his gracious way of dealing with his people comes over many obstructions and packs up to say so many affronts and injuries If any should ask why Christ did not apply this work and put in his hand at first but suspends it till he had gotten a refusal and be now at the very withdrawing Answ. 1. He doth this to shew the Soveraignty of grace that works as well when it will as on whom it will Grace must not be limited by us in the manner or time of it's working more than in it's work or subject matter upon which it worketh 2. By this he discovereth what believers would be without his grace and so would teach them to walk humbly which otherwise had not so well appeared 3. His wisdom and tendernesse appears herein that he will not withdraw from her and leave her lifelesse too but ere he awake challenges in her he will make her lively in the exercise of her graces otherwise she might have lyen still in her deadnesse Christ times his operations his appearings and withdrawings with much tendernesse wisdom and discretion This work of the Spirit puts a stir in the Bride which vents it self in four steps 1. Her bowels are moved 2. She ariseth 3. Her fingers drop with Myrrhe 4. She opens All which may be considered either 1. As effects following the work of the Spirit whereby she is recovered from such a condition Or 2. As duties lying on a believer Or 3. As they hold out the order of the effects wrought by the Spirit In general it holds forth 1. That the work of the Spirit when it 's effectually applyed makes a very great palpable and universal change upon the persons in whom it works There is a great difference betwixt the Brides carriage here and what it was vers 3. 2. Although it be not absolutly necessary nor ordinary for a believer to know the instant of his conversion yet when the change is suddain and from an extremity of a sinful condition it will be discernable and the fruits following the change will be the more palpable 3. A believer would endeavour to be clear in the change of his condition and when this clearnesse is attained by the distinct uptaking of the several fruits of the change it is very useful and profitable for establishing the believer in the confidence of his interest in Christ and that there is a saving change wrought in him So here the Bride both asserts him to be her beloved and likewise the reality of the change he had wrought in her The first effect is my bowels were moved for him Which in short holds forth the kindly exercise of serious repentance affecting and stinging as it were the very inward bowels for slighting Christ so long which will be cleared by considering 1. What is meant by bowels 2. What by moving of the bowels 3. What that is for him By bowels are understood either sorrow and that in an intense degree as Iob 30. 27. my bowels boyled Lam. 1. 20. My bowels are troubled And Ier. 4. 19. My bowels my bowels I am pained at the very heart Or bowels are taken for affection and tender love in the highest degree such as mothers have to the children of their womb Philip. 2. 1 2. If there be any bowels And Philemon v. 12. Receive him that is my own bowels Thus they are taken Isa. 63. 15. Where are thy bowels and frequently elsewhere both in the Old and New Testament By moving of the bowels or sounding or making a noise as the word is elsewhere trauslated Isa. 10. 11. and 63. 15. is understood a sensible stirring of the affections when they begin to stound and that kindly and in a most affectionat manner
several arguments pressed on him vers 11 12 13. The conclusion which she gathers vers 10. from his discourse comes not in altogether abruptly but is the expression of a heart comforted with the intimations of Christ's love and wakened with the wine that makes them that are asleep to speak and so breathing out the great ground of her consolation Now saith she seing he loves me and out of the infinit freedom of his grace is pleased to commend unworthy mee so much certainly I may conclude I am my beloveds and his desire is towards me The first part of this verse wherein she asserts her interest in him was spoken to Chap. 2. 16. and 6. 3. and it 's now repeated on this occasion for these reasons 1. Because it 's the great compend of all her consolation and that wherein it consists that she is Christ's and Christ is hers This is indeed matter of solid consolation and whatever is comfortable doth flow from it 2. To shew that she kept the clearnesse of her interest in him in some measure constantly and carried it along with her in the several parts of her exercise she can assert it this day and the next day and the third day 3. It 's now a full tide with her as to Christ's manifestations and the flowings of his Spirit he hath been liberal and large in the intimations of his love and she makes this use of it to put her interest in him out of question while the evidences of it are so legible Obs. 1. Believers may at sometimes more clearly and distinctly gather and conclude their interest in Christ than at other times 2. When believers are admitted to neernesse with Christ and clouds that would darken their faith are scattered then they would endeavour to fix their confidence and put their interest out of question that when their sun comes under a cloud and they see not to read their evidences so distinctly they be not put to question their interest and all by-past experiences as delusions 3. When the Lord owns his people and speaks comfortably to them as he hath been doing to the Bride then they should owne him and acquiesce in that consolation allowed upon them by him The last part of the verse in these words and his desire is towards me shews not only that the interest was mutual and that he loved her as she did him but that he loved her affectionatly so that in a manner he could not be without her His desire was to her 2. That he condescended to love her with such a kind of love and respect as a woman hath to her husband for so this is spoken of the first woman Gen. 3. thy desire shall be towards him that is subordinat to his or seeking to conform to his that she may please him And so here it shews Christ's great condescending to have the believer carving as it were to him so ready is he to please and satisfie his people for their good 3. It shews a deal of satisfaction that she had in this it was the matter of her humble spiritual boasting that Christ so loved her hath or contemn her who would 4. She thinks still much of this priviledge of an interest in Christ and esteems nothing the lesse of it that she had attained clearnesse in it before now Clearnesse is ever of much worth and these who are clearest anent this will esteem most of it That holy fainnesse to say so that this word My beloved is mine brings-in to the soul easeth and comforteth the more that it is often renewed Vers. 11. Come my Beloved let us go forth into the field let us lodge in the villages Vers. 12. Let us get up early to the Vineyards let us see if the Vine flourish whether the tender Grape appear and the Pomegranates bud forth there will I give thee my loves Vers. 13. The Mandrakes give a smell and at our gates are all manner of pleasant fruits new and old which I have laid up for thee O my Beloved When she hath laid down this ground of her interest in him she proceeds to improve it vers 11. by giving him a kindly and familiar invitation which she first qualifies in the end of the eleventh verse and beginning of the twelfth and then in what followeth adds some motives to presse it The similitude of a loving wifes carriage to a kind husband is continued as if such a loving wife desirous of her husbands company did invite him to the fields thereby in a retired way to be solaced with his company especially by going abroad with him in a pleasant spring-time and staying some nights in villages for that end and that they might the more seriously and comfortably view the state of their Orchards and Gardens which is both pleasant profitable and delightsome to be done in the husbands company Even so doth the Bride follow the similitude to shew what she desired from Christ in desiring of his company and for what end to wit both for the profit and comfort she expected to reap thereby The invitation she gives him is Come my Beloved Come is a word much used betwixt Christ and the believer and is a kindly word He saith Come Chap. 2. 10. and now she useth the same word Her putting up this desire expresseth a desire of communion and neernesse with him and also much affection and is the language both of the Spirit and the Bride who saith Come Rev. 22. 17. Here it imports a petition pressing for a greater degree of communion which by comparing this with the former words may be gathered for she possessed it in a good measure for the time and yet here she saith Come First considering this invitation in it self we may observe That communion with Christ is the one principal and common suit of the believer wherein he is never satisfied till it be perfected Next comparing these words with the preceeding Obs. 1. The more that Christ be manifested to his people the more neer they be admitted to him and the better that their frame be and the more clear they be anent their interest in him the greater will their desire be of more neer communion with him 2. Clearnesse of interest in him when it 's solid is a ground to presse for his fellowship and still it presseth the person who hath it to pursue after more full manifestations of Christ. Again considering these words as they respect his promise vers 8. I said saith he I will go up to the Palm tree c. Now she having heard it layeth hold on this promise and is not long in saying Come Obs. 1. That believers should improve the promises they have for attaining what is promised in them and should not suffer promises to lye by them not made use of 2. What is promised to a believer may and should be prayed for by them 3. Believers in their prayers and suits to Christ would have a special respect to the promises not only
the end of her petition which is to see how her graces prosper The similitude continues as a wise intending to visit her husbandry to say so is helped and encouraged therein by her husbands presence and therefore desires his company So the believer hath a husbandry Vineyards Grapes Pomegranates and diverse plants to oversee which are the graces of the Spirit and diverse duties committed to him as was said upon Chap. 4. 12 13. and 6. 11. and his visiting of these is the taking of a reflect view of himself in an abstracted retired condition that thereby he may be distinctly acquainted how it 's with him and with his graces In following of which duty Christ's presence in some secret corner is exceeding helpful therefore for that end doth the Bride seek it and makes use of this motive to presse it because it 's a duty of concernment to her to search her self It 's pleasing to him and a thing that she would be at yet cannot win to it in a common ordinary frame it 's so difficult therefore doth she propose this which is her end as that which would be respected and well taken off her hand by him Obs. 1. Believers have a task and husbandry committed to them to manage that is several duties and graces holden forth under the similitude of Vines Pomegranates c. which they are carefully to notice 2. It 's necessary in the managing of this task for a believer to be well acquainted with the condition of his graces and it 's his duty to be reflecting on himself for that end and if men ought to look to the state of their flocks and herds Prov. 27. 23. how much more ought they carefully to look to this 3. This duty should be purposly retiredly and deliberatly intended undertaken and gone about with a resolut design for attaining to the discovery of our own case as she doth here 4. This duty hath difficulties in it and ordinarily the heart is not prevailed with to be kept serious about it except the frame thereof be more tender than ordinary 5. To a tender believer it will be a great favour to get this duty of self-examination profitably and unbyassedly discharged It 's a mercy worth the seeking from God and the more tender believers be they will be the more in this 6. Although believers be clear as to their interest as the Bride was vers 10. yet may they be indistinct as to the knowledge of their own condition and therefore ought not to neglect this duty of self-examination but where clearnesse is solid they will be the more careful in the searching of themselves 7. Christ's presence as it 's a notable help to all duties so particularly it 's in a special way helpful to believers in searching themselves by making the heart willing and plyable to follow it sweetly by discovering things as they are and by making the eye single rightly to judge of every thing and impartially to take with that which is discovered Much presence would incourage the Lords people to follow this duty which otherwise is gone about in a heartlesse way 8. It 's a good use of Christ's presence and company when it 's improven for attaining of more through and distinct knowledge of our own condition and then especially believers would take the opportunity of putting themselves to tryal 9. A believer when tender will be particular in his search he will search even to the least he will not disapprove any thing of Gods grace thâ—â—â—s real although it be weak and tender therefore she looks to buds as well as more mature fruit and acknowledgeth them because Christ doth so Chap. 6. 11. 10. Believers promise not much in themselves or they expect not great things anent their own fruitfulnesse therefore it is to see what is budding or appearing rather than what is ripe which she proposeth here to her self as her design 11. A tender believer will esteem much of little grace where it is real a bud is much to him if it look fruit-like as it 's the evidence of Christ's Spirit in him and the work of his grace he that is humble will have a high esteem of it though he expect no great thing nor yet thinks much of it as it is inherent in him yet he will not cast what is least if solid 12. The more tender one is he will be the more desirous to search his own condition as being unsatisfied with what he hath attained Again if we compare this with Chap. 6. 11. where it 's said he went down to his Garden for this very end for which she desires his presence We may see 1. A co-incidence betwixt Christ's work and the believers to say so they have one task 2. A going alongst both of their ends and wayes to attain them he takes pains on his people by the means of grace to make them fruitful and they diligently haunt and improve the means for that same end And 3. Christ's words are neer the same with hers the more to strengthen her faith in obtaining what she sought when it so concurred with his design A believer that aims at fruitfulnesse and tendernesse by Christ's company in the means and Ordinances may expect to obtain his desire for that same is his work which he drives by the means of grace amongst his people The second motive which makes her presse for Christ's company in this retiered way is in these words there will I give thee my loves That is in short as in reteirments the Bridegroom and the Bride rejoice together in the expressions of their mutual love with more than ordinary familiarity So saith she let me have thy company continued with me that thereby my heart being warmed I may get opportunity to let out my love in a lively manner on thee By loves here love simply is not meant but love in the highest degree of it manifesting it self in the most sensible manner when the heart is melted as it were and made free to pour out it self in love to him It 's therefore called loves in the plural number to shew the many wayes it will vent it self as in thoughts delightsomely making the heart glad in cheerful exulting in him and affectionat imbracing him in it's arms feeding and delighting on him and such like wayes there is nothing kept up from him and all doors whereby love useth to vent are opened While she saith I will give thee my loves it is not to be understood as if then she would begin to love him for the thing that made her put up this suit was her love to him but that then she would with more freedom do it and with ease and delight get it done which now would not do for her till his presence warmed her at least in the manner she would be at The word there that in the letter relates to the fields villages c. is to be understood of that reteirment in fellowship which she desired with him in
I have washed my feet washing the feet fitted and prepared for rest mens feet in these countries being by walking bare-footed someway stiffened beaten and bruised which by washing were eased and refreshed as we may see Gen. 18. 19. in Abraham and Lots carriage to the Angels supposing them to be men So here it is I have fitted and composed my self for rest as being wearied with the painfulnesse of holy duties and now she cannot endure to stir her self toward these as if that would again defile her In 〈◊〉 reasoning there are these faults 1. That she doth at all offer to debate a clear duty this makes way for the snare 2. That she interprets the study of holinesse and communion with Christ to be a trouble and carnal security to be an ease There will be strange misrepresentations sometimes both of our faults and failings and of Christ's worth and excellency which have much influence on our deadnesse and sinful distempers 3. She makes one sinful action the cause of her continuance in another There is often a connexion amongst â—ins and one draws on another the premisses that the flesh layes down as principles will still bear conclusions like themselves It 's unsound and unsafe reasoning from these 4. That which should stir and perswade her to rise to wit that she was not right she makes a motive of it to strengthen her self in her lazy inclination to lye still Carnal sense draws conclusions most unreasonable in every thing and tends still to foster it self whereas faith and tendernesse would reason the quite contrary 5. She puts too honest a name upon her security and calleth it the washing of her feet which was indeed the polluting of them Fairding and plaistering over our own evils is a great fostering of security yet too common as to call unbelief humility presumption faith security peace c. We give to sin the name of vertue and then without a challenge maintain it which is a degree of putting darknesse for light and bitter for sweet and a sort of calling evil good which brings under the hazard of the pronounced wo Isa. 5. 20. 6. She fails here that she expects more ease in lying still than in opening to Christ whereas it is but the flesh that is troubled at Christ's presence but solid satisfaction is only to be had in his company Flesh hath ever secret fears of Christ's company as if it were intollerable irksome and troublesome to be a Christian in earnest and these whisperings and wicked suggestions of the flesh may have sometimes too much weight with a believer 7. She mistakes Christ's word which pressed that he might be admitted who was a most loving husband and had suffered so much in waiting for entry but she states the matter otherwayes if she that was at ease should trouble her self that so the shift might seem reasonable Though Christ be not directly and down-right refused and the heart dar not under convictions adventure on that yet by opposing respect to our selves to him and by shifting to open to him when he knocks many are guilty upon the matter of refusing and slighting Christ himself when they think they slight not him but would only shun something that is troublesome to themselves These words are not so to be looked on as if explicitly believers would so argue but that in their lazy and drousie spiritual distempers there is such arguing on the matter and such or such like shifts prevails often to make them keep out Christ when directly they dar not refuse him which doth evidence the power and subtility of corruption even in a believer and the greatnesse of the love of Christ that passeth it by If it should be asked Why is this sinful distemper of hers registrat and put upon record Why say 1. For her own good It 's profitable for believers to mind and record their miscarriages to Christ as well as his kind dealings with them 2. It 's for the honour of the Bridegroom whose love appears and shines most brightly when it is set for-against her miscarriage believers would acknowledge their infirmities and failings as well as their mercies and graces when it may make to the Bridegrooms commendation 3. It 's for the edification of others often one believers infirmities through Gods blessing may prove edifying to others for making them watchful and bidding them stand and sustaining of them when fallen The infirmities of Iob under his fore tryals have strengthened many as his patience hath convinced them In sum this reasoning is indirect and frivolous shewing in the general 1. That men incline to cover their secret misregard of Christ as if it were rather tendernesse to themselves than indiscreet disrespect to him yet he expounds it so as Mat. 22. 5. when they alledge it as a necessary excuse that they behoved to wait on their farm and merchandise he interprets it they made light of the invitation to the marriage of the Kings Son 2. It shewes that the shifts whereby men put back Christ are exceeding frivolous there can be no strong nor relevant reason alledged for our slighting Christ and for our ruining our selves in slighting of him in the offers of his grace in the Gospel although corrupt nature exercise and rack it's invention to find out reasons to plead our excuse yet when such reasonings are examined they will not abide the tryal 3. That when mens hearts are in a declining frame very trivial and weightlesse arguments will prevail to make them keep out Christ and for as trivial as they are they would prevail even with believers did not grace refute them and make way for his entry into the soul. Vers. 4. My beloved put in his hand by the hole of the door and my bowels were moved for him There follow in this fourth verse a second step of Christ's carriage with the effects of it He gives not over but puts in his finger and powerfully makes application to her by a saving work of the Spirit upon her heart which hath the desired and designed effect following upon it she riseth and openeth In this we have 1. The mean applyed and made use of 2. The manner of application for that the worker is the Beloved himself is clear The mean in his hand which in Scripture signifieth three things when attributed to God 1. His Omnipotency whereby he doth what he pleaseth Exod. 15. 6. Thy right hand O Lord is become glorious in power And Exod. 8. 19. it 's said This is the finger of God that is his power 2. It 's taken for the Spirit or the common operations of the Spirit whereby miracles beyond the power of man are wrought as by comparing Matth. 12. 28. with Luke 11. 20. will be clear 3. It 's taken for the saving work of the Spirit applyed for the working of faith in the elect at the first or renewing and confirming of it afterward in believers as Acts 11. 21. The hand of the Lord was with them