wonderfulnesse of what she was to say O how wonderful is it if beleeved 2. To provoke and stir up to observe and take notice of it few are acquaint with believers priviledges and if they had not been recorded in the word we durst never have likened or evened our selves to them 3. It 's to shew an holy impatiency in her affection in breaking in so with this discourse as more servently desirous to fill their mouths and hearts with the commending of Christ than what they were about in commending of her A notable diversion and sign of love in a friend of the Bridegroom who with Iohn the Baptist is content to decrease so he may increase True believers should and will endeavour more the commendation of Christ in their fellowship together than to commend any grace gift or what else they have gotten from him they will not conceit or cry up their graces and gifts as they are theirs for that were base ingratitude but withall they mention what they have received partly to indear him to themselves and partly to commend him to others and thus they design to return him his own with advantage wherein nevertheless they are the gainers even while they seem to give what they have received Vers. 9. King Solomon made himself a Chariot of the wood of Lebanon Vers. 10. He made the pillars thereof of Silver the bottom thereof of Gold the covering of it of Purple the midst thereof being paved with Love for the daughters of Jerusalem The second piece of work mentioned for the commendation of the Worker is a Chariot described at large vers 9 10. For clearing of the words we are to inquire concerning these three things 1. It 's Worker or Former 2. The end for which it is framed 3. Concerning this Chariot it self The author or maker thereof is Solomon and that King Solomon that is Christ as was cleared before he is mentioned thrice under this name but there is a gradation here that is observable 1. He is called Solomon vers 7. 2. King Solomon vers 9. 3. King Solomon crowned or crowned King Solomon vers 11. The longer she speaks of Christ and insists in mentioning his excellency her thoughts draw the deeper she sets him up the higher and becomes warmer in her apprehensions affections and expressions concerning him Acquaintance with him would make one speak eloquently of him He that is the worker and former of this Chariot is a most excellent King it must needs then be a stately royal piece of work 2. There are two ends mentioned wherefore he makes it 1. It 's to himself that is for his own glory and that thereby he may in a special way hold forth himself to be glorious and that particularly in his grace for though he made all things for himself yet is he said especially to manifest his glory in doing good to his people and what serves for the manifestation of his grace is in a peculiar manner made for himself So Isa. 43. 7. and 21 This people have I formed for my self in a far other way than he formed other nations they shall in a singular way shew forth my praise that is the praise of his goodnesse wherein his way was peculiar to them And the paving of this Chariot with love and appointing of it for the daughters of Ierusalem doth confirm this also that it 's the praise of grace that especially shines in this piece of work And so the second end subordinat to the former is in the end of vers 10. in these words for the daughters of Ierusalem that is for their good that are weak and far short of perfection it 's not only fitted for his glory but also it 's fitted and confirmed to them so as it may procure and bring about their good Obs. 1. In the greatest pieces of Christ's workmanship he had mind of poor sinners yet unglorified his delight was with them before the world was Prov. 8. 31. 2. The glorifying of grace is the great thing Christ aimes at in all his contrivance and way toward his Church and people 3. He hath knit his own glory and the good of his people together that same work which is for himself is also for them that if he obtain his end they cannot but be well his glory and their good ride to say so in one Chariot 4. For as stately a person as our Lord Jesus is he disdains not to be occupied in making works and as it were framing Chariots for the behoove of his people Rather than they should want what may further them in their way he will make and furnish them himself 3. The third thing is the work it self which indeed is very admirable as the worker and ends are It 's a Chariot several wayes described both in it's matter form and furniture The word translated Chariot is no where else in Scripture it 's translated bed on the margent it 's by the Septuagints expressed by such a word as signifieth to be carried and to carry as Chariots and Litters wherein men are carried used to be carried by horseâ— We think it fitly expressed by Chariot not only because the word is different from that which is translated bed vers 7. but 1. The immediat end and use seems to be different also for as stately King's use their beds for repose and rest in their chambers and their Chariots to ride in when they go abroad and wherein their Queens may ride with them so is it here As Christ hath a bed for believers quieting he hath also a Chariot for safe convoying and carrying them thorow their journey till they come to their compleet rest this being no lesse necessary for believers such as the daughters of Ierusalem are than the former In short by this chariot we understand the way of Redemption in general as it is contrived in the eternal counsel of God and so called the Covenant of Redemption and also as it 's preached and manifested to us in the Gospel The reasons why we thus apply it are not only because there is no other thing that it will agree unto for 1. It 's a work of Christ and so not Christ himself 2. It 's a work of special grace for his own and that while they are in the way for the Elect in heaven are not daughters of Ierusalem therefore it 's no common work of creation or providence or of glory in heaven 3. It 's for the Churches good and therefore cannot be understood of her for beside that the several parts of it's description will not suit her not only Christ but the daughters of Ierusalem are to be born in this chariot And we know not a fourth thing imaginable that can be understood by it but the Covenant of Redemption revealed in the Gospel But 2. The Covenant of Redemption is that work of Christ's wherein most eminently the glory of his grace and love to sinners doth appear which makes him wonderful lovely and admirable to
set forth which is the present scope It therefore must be here understood 3. That work is signified by this Chariot whereby Christ communicats his love to poor sinners and caries them through therefore it 's said to be paved with love for that end Now there is no partaking of special love from Christ but by this Covenant nor was there ever another mean made or appointed for convoying love to them or for bringing them through to the partaking of it but this same Covenant therefore it must be understood 4. All that is spoken of this Chariot as it will be applicable to no other thing so will it well agree to the Covenant of Redemption manifested and preached in the Gospel 1. It may well be compared to a Chariot because by it poor believers are carried through as in a Chariot born up and sustained by it even in the way Yea in it and by it they triumph and ride as in triumph as he in this Gospel rides prosperously and if it be that wherein he rides it must be that wherein they ride also and therefore well compared to a Chariot because both he and they triumph by it 2. It 's eminently and peculiarly Christ's workmanship he made this Covenant for their behoove and entred himself surety undertaking for them when there was none upon their side of the Covenant to undertake but he the Mediator and therefore is he stiled Jesus and Redeemer and it 's by his purchase having procured this unto them that they are admitted to it and carried through in it 3. It 's in a peculiar way contrived and framed for the glory of his grace and the good of his people as hath been said by it is manifested in the Church the manifold wisdom of God and the riches of the grace of Christ If ever a piece of work was made for the good of sinners and the glory of grace this is it without which all the creatures had been uncomfortable yea hurtful to them 4. It may be said to be of the wood of Lebanon that is excellent and durable for so the wood of Lebanon was for which cause it was made use of in building of the Temple and so all the materials of this Covenant and it's properties are excellent and durable it 's an everlasting Covenant that fails not and vanishes not away but endures for ever 5. The form is suitable also He made the pillars thereof saith she of Silver pillars in a piece of work signify 1. Decoring 2. Order-lines 3. Statelinesse for which cause when wisdom builds her house Prov. 9. 1 2. she heweth out seven pillars and Solomon made pillars for the Temple the inscriptions whereof signified their end and use Iachin and Boaz stability and strength 2 Chron. 3. 17. And they are as silver pillars to shew their excellency and so this Covenant hath precious promises as the pillars thereof able to support believers and hath all these so well ordered and contrived that every thing is excellently in it's own place This Covenant is therefore said to be well ordered in all things and sure the pillars will not shrink shake nor bow 2 Sam. 23 5. 6. It hath a bottom and that of Gold A bottom is to shew it's stability and firmnesse to sustain and keep up these who ride in it and Gold shews it solidity and preciousnesse it 's a rich bottom therefore the new Ierusalem is said to have her streets of pure Gold Rev. 21. 22. So this Covenant hath a sure foundation elect and precious this Covenant cannot be unbottom'd and sinners cannot fall through if once in it 7. It hath a covering and that of purple A cover is to preserve and save from any thing that may fall from above and Purple or Scarlet for in Scripture both are one as may be seen Matth. 27. 28. compared with Mark 15. 17. sets out the excellency and efficacy of that cover it 's not of every thing it 's of Purple and this in Scripture was made use of to be dipt in the blood of the Sacrifices Heb. 9. 14. which was called vers 20. the blood of the Covenant typifing the application of Christ's blood This is the cover of the Covenant the worth and efficacy of Christ's satisfaction whereby all in Covenant as it were riding in this Chariot are preserved from the wrath of God and their sins hid and so covered by that blood that they are never called to a reckoning for them Psal. 32. 1 2. Ier. 50. 20. 8. The midst thereof is paved with love What can this be Gold is much but love is more what workman but Christ can make this pavement and what piece of work of his but the Covenant of Redemption is so lined and stuffed with love The midst thereof is the inward of it as great men in their Chariots and Coaches have their pillows and cushions of Velvets c. to repose them But here there is a far other thing to repose and rest upon love lines all this Chariot so that there is none in the Covenant but love is still next them the Word speaks good to them and all the Promises run like pipes with streams of love to them God's dispensations toward them breath out love they walk on love sit on love rest on love it must be good to be here And love is reserved for the midst of it to shew that though it's excellency and beauty may some-way shine and glister to these that are without yet none knows or can know the heart and bowels of the Covenant to say so and the love that is there but these that are within 2. Love is put over the bottom of Gold and made the pavement 1. Because love in this Covenant condescends lowest to us and there can be no lower stooping imaginable than that to which the love of Christ hath made him bow 2. It 's love that makes the riches of Christ applicable to us we could not walk on that Gold if love paved it not the freedom of his grace and love makes all refreshful the believer even though a sinner may ride and rest here 3. It 's to hearten a sinner to come in and close with this Covenant and it shews what fits it to be a Chariot for them to ride in it 's the pavement of love a sinner may leap here there is no hazard to fall or if he fall he falls soft for it 's upon love There will be no rejecting of a sinner that would enter and fit down in it why they are to fit stand and lye on love which will cover their infirmities and not contend otherwise there would be no accesse to it nor abiding in it it would cast them out Thus doth grace shine in the Covenant as the lineing and inside of all the promises when they are seen therefore is it peculiarly called the Covenant of grace 9. It 's for the daughters of Ierusalem all the work is for them but especially the pavement
of love it 's for them who while they are in the way are subject to infirmities it 's fitted for them to role on and rest in even when sense of sin would otherwise sting and disquiet them this suits well with that word 2 Sam. 23 5. Although my house be not so with God but there are many things sinful to be found in it yet he hath made with me an everlasting Covenant well ordered in all things and sure This saith he when he was to die is all my salvation and all my desire There needs no more for carrying believing sinners through and giving them ease under their challenges and perplexities but this it 's so well suited for believers conditions From all this she proceeds vers 11. to point out Christ as precious this Covenant putting as it were the Crown of grace and lovelinesse on him Obs. 1. The work of Redemption bringing sinners out of a state of wrath and carrying them through to glory is a noble design a wonderfully excellent work and hath been deeply contrived 2. O the excellent wisdom and wonderful grace that shines in this Covenant 3. They who would rest in Christ's bed must ride in his Chariot they who would share in his peace and be admitted to sweet fellowship with him must accept of his offers and enter into Covenant with him 4. The weight of all contained in the Covenant lyes on Christ therefore it 's his workmanship alone as being the surety thereof to the Father the Messenger of the Covenant to us and in effect the sum and substance of it himself therefore is he called the Covenant Isa. 42. 6. 5. Christ hath spared no invention nor cost to make this Covenant large and full for the believers consolation and happinesse 6. Love is a main ingredient in this work of Redemption and the predominant qualification of this Covenant love being the thing which he chiefly intended to make conspicuous and glorious therein 7. Every particular of the contrivance of grace will be found more precious than another every step thereof proceeds to a greater excellency and therefore there is mention made here 1. Of wood 2. Of Silver 3. Of Gold c. The further in we come in the Covenant we will find it the more rich 8. Love is here mentioned in the last place to shew the great excellency of Christ's love unto redeemed sinners there is something beyond Gold but nothing beyond Love especially that of the Mediator It 's left last also in the description to leave the daughters of Ierusalem to consider the more of it as being the great attractive commendation of this work which should make it amiable and desirable unto them Love hath the last word and there is nothing beyond it but himself whose glory and lovelinesse is spoken to in the following verse Lastly her scope is 1. To commend Christ for they will never esteem of him that are not acquaint with his Covenant 2. To ingage both her self and the daughters to fall more throughly in love with him The right uptaking of the Covenant is a most forcible argument for drawing souls to Christ For 1. It hath all fulnesse in it for the matter 2. All wisdom for the manner 3. All gracious condescending in the terms 4. It 's most ingaging in respect of it's end being made for this same very purpose and designed for this very end that it may bring about the peace and salvation of sinners which considerations exceedingly commend it and may much strengthen a sinner in applying himself to it 5. It 's most necessary in regard of the salvation of sinners there is no riding or journeying to Heaven but in this Chariot No other name by which men can be saved but the Name of Christ that is manifested by this Covenant Vers. 11. Go forth O ye daughters of Zion and behold King Solomon with the Crown wherewith his mother crowned him in the day of his espousals and in the day of the gladnesse of his heart She proceeds in this verse to hold forth the worker of this great work and although all the pieces of the work be admirable yet hath he much more glory in as far as the builder is more glorious and hath more honour than the house and because his commendation is her scope therefore she propounds him in his beauty and glory with an exhortation filled with admiration If saith she ye would wonder O daughters c. here is a wonderful object Christ himself on whom all eyes should be fixed up therefore come forth and behold him There are four things in the verse 1. The parties spoken unto 2. A glorious object propounded to them 3. This glorious object being Christ is qualified and set out in his most lovely and wonderful posture by three qualifications 4. A duty in reference to him so qualified is called for and pressed upon the daughters 1. The parties excited and spoken to here are the daughters of Zion By Zion oftentimes in Scripture is understood the Church wherein Christ is set as King Psal. 2. 6. and elsewhere and so by daughters of Zion we are to understand members of the Church They are the same with the daughters of Ierusalem mentioned vers 5. and her scope being to speak to them who spoke vers 6. and they being the same to whom she spake vers 5. doth confirm it for the words run in one context They are called here daughters of Zion 1. Because it was for Zions sake that the Lord so much prized Ierusalem Psal. 87. 2. his Temple and Ordinances being especially there 2. To put the daughters of Ierusalem in mind what was the especial ground of the relation which God owned in them namely their being incorporat into his Church whereby they had accesse to his Ordinances And that so they might know whoever was deficient yet this duty called for did exceedingly become them Christ being King of Zion for which cause elsewhere Zech 9. 9. the exhortation runs in these terms Tell the daughter of Zion behold thy King cometh c. It 's no little thing to get professors taking up the relation they stand under to Christ and ingaged to walk accordingly 2. The object proposed to these daughters is King Solomon even the King of Zion the King of Peace and King of Saints in a word their King This relation makes him lovely to them yet it 's not Christ simply that is here proposed to their veiw but Christ with a Crown in most stately magnificence such as Kings use to be adorned with when they are in great state or on their Coronation day While it 's said he hath a Crown hereby is not signified any material Crown but majesty and glory as Psal. 21. 3. Thou set a Crown of pure Gold on his head c. And so Christ conquering on the white horse Rev. 6. 3. is said to have a Crown And Rev. 19. 12. it 's said he hath on his head many Crowns To
beside It 's a good sign where Christ's lips are so lovely Vers. 14. His hands are as Gold-rings set with the Beryl his belly is as bright Ivory overlaid with Saphirs The sixth and seventh particulars instanced to commend Christ are in vers 14. The sixth is his hands The hands are the instruments of action as the lips are of speaking They are commended that they are as Gold-rings that is as men or womens hands are adorned with Gold-rings so his hands have a native lovelinesse beyond these yet this commendation as all the former answers not fully therefore it 's added they are set with Beryl This was a precious stone put in Aaron's breast-plate Exod. 39. 13. To be set with it signifies as preciousnesse so rare artifice and such is seen in the right setting of precious stones By our Lord's hands may be understood that powerfull activity whereby he is fitted to bring about what he pleaseth and that power which he exerciseth especially in the works of grace as on vers 4. was cleared Or we may understand the effects produced by that his power or his works which are exceeding glorious as Psal. 109. 27. That they may know O Lord that this is thy hand that is that thou Lord hast done it So his hands signifie such works especially wherein his Divine power art and skill doth manifest themselves for the good of his people Both agree well together for excellent power and skill produce excellent effects and excellent effects demonstrat the excellent qualifications of the worker this being a main piece of Christ's commendation and which doth hold him forth to be exceeding lovely above all to the believer which is the scope may well be taken here as the meaning especially being subjoined to the commendation of his words for our Lord Jesus doth not only say well but also doth well he is a prophet mighty both in word and deed Luk. 24. 19. The commendation suits with his works as if there were none of them but what are adorned as it were with excellent Gold-rings there being much glory grace wisdom and skill shining in them all they are honourable and glorious Psal. 111. 3. Yea great and marvelous are the works of the Lord God Almighty Rev. 15. 4. These are the deserved epithets of his actions In sum it is as if she had said Ask ye what my beloved is more than others If ye saw but a glimpse of the white and red that is in his cheeks and if ye heard the sweet words that proceed from his mouth and if ye knew the excellent works which he hath performed even to admiration for the good of his people and how much lovelinesse appears in all these ye would no doubt say with me He is the chiefest among ten thousand Obs. 1. Christ is an active husband having hands and working with them for the good of his Bride A piece of his work we heard of chap. 3. 9. in that noble Chariot He is no idle spectator he worketh hitherto Joh. 5. 17. 2. All our Lord Jesus his works are exceeding excellent and beautiful and when rightly discerned they will appear wonderful honourable and glorious as proceeding from him who is wonderful in counsel and excellent in working Isa. 28. 29. What a curious and excellent piece of work is that Chariot or the Covenant of Redemption signified thereby chap. 3. 9 There are many shining well-set Jewels and Rings upon every finger of his hands There is nothing that can be done better than what he hath done The works of Christ in our redemption do hold forth infinit skill and gloriousnesse to be in the worker all of them are so wisely contrived and exquisitly execute 3. Christ's works do exceedingly endear him and that deservedly to his people and do infallibly demonstrate his worth above all beloveds in the world Who is like unto him and who can do great works such as he hath done This makes heaven to resound with the praises of what this beloved hath done for his people 4. Believers would be acquaint both with Christ's words and his works and would be well vers'd in the knowledge of the excellencies that are in them both that so they may be the more affected with him themselves and be more able to commend him to others 5. Where Christ is lovely all his works will be delightsome and it 's by acquaintance with and observation of his excellent works that the hearts of his people come to take him up and to be rightly affected with him 6. As ignorance of the excellency of Christ's works especially of the work of Redemption makes many slight Christ and prefer others to him for she would discover the daughters of Jerusalem their mistake of him by instancing this amongst other things so it 's a kindly-like thing to have a honourable esteem of Christ's works in the heart 7. Although the devil and mens idols seem to promise much to their lovers when they suit and intice them yet never one indeed can equal Christ or compare with him in respect of what he hath done for his Bride and this sets him up incomparably above them all His hands in respect of his magnificent works are adorned as it were with Gold-rings whereas they have hands but work not for the help and relief of their lovers Psa. 115. 7. The seventh part of this demonstration of Christs worth is from his belly The word in the Original is the same word which vers 4. is rendered bowels and we rather use it so here as it signifieth bowels the native signification of it as not knowing why it should be altered in this verse especially considering that wherever it is attributed to God it 's translated bowels as Isa. 63. 15. where is the sounding of thy bowels and Ier. 31. 20. my bowels are moved for him Reading it then thus his bowels are as bright ivory c. The words at the very first would seem to signifie the intense love and tender affection wherewith our Lord Jesus who is full of grace is filled and stuffed to say so for the behove and good of his people so that no mother is so compassionatly affected towards the fruit of her womb as he is toward his own This exposition is 1. confirmed from the ordinary signification of the word bowels when it is applyed to God as Isa. 63. 15. and Ier. 31. 20. and it is borrowed from the affection that mothers have to their children whose bowels yerns on them as 1 King 3. 26. and so Ioseph was affected toward his brethren Gen. 43. 30. Hence the word both in the Hebrew and Greek in the Old and New Testament which is made use of to set forth the Lords tender compassion flowes from a root that signifieth bowels 2. The scope will confirm this for is there any thing that makes Christ more lovely and admirable than his love which makes the Prophet cry out Mic. 7. 18. who is a God like unto thee that
that is the little sister yet unconverted who is mentioned in the former verse 2. The promiser is we that is the Bridegroom and the Bride to whom this sister stands in relation vers 8. Or rather we the Father Son and Spirit as we took the like expression Chap. 1. 11. for this work which is undertaken and engaged for in the promise doth belong especially to them 3. The promise is in two expressions as is also the condition 1. We will build upon her a palace of silver A palace if the word be so rendred is a place for dwelling in and here it signifieth the adorning of her to be a mansion for his Spirit and wherein himself will dwell which is a priviledge that the believer in him is admitted unto 1 Cor. 3. 16 17. and 6. 19. and this is more than to be a wall which is an house but not so compleated and adorned He is no common Guest that is to dwell there therefore it 's no common palace but of silver both precious and also durable and stately for it's matter which he must have to dwell in We will make her such saith he The condition proposed in this part of the promise is If she be a wall A wall is different from stones considered in themselves and supposeth them to be built on a foundation Now Jesus Christ being the only foundation 1 Cor. 3. 10. upon which the believer who is the spiritual Temple is built This to be a wall suppones her to be by faith united to him whereby she becomes fixed and settled as a wall who before was unstable And so the sense runs thus If she the little sister when she shall be spoken for by the Gospel shall receive the word and by faith close with Christ then saith he we will throughly adorn her as a mansion fit to be dwelt in and we will make our abode with her Ioh. 14. 23. If we render the word towers We will build on her towers of silver it comes to the same scope Walls are for defence and they are defective till towers be built on them And so the promise is to strengthen and adorn her more if Christ be received by her The second part of the promise is we will inclose her with boards of Cedar Cedar was a precious wood and durable as hath been often said And to be inclosed with it signifies the adorning of her and strengthning of her more The condition annexed to this part of the promise is If she be a door Doors makes way for entry and are the weakest part of the wall The opening of the heart to receive Christ is compared to the opening of a door Psa. 24. 7. and Chap. 5. 4. here he saith although she be weak possibly like a door of â—ir yet if she be a door and give entrance to Christ for all without saith are as houses without doors to Christ that cannot receive him we will not only adorn her but also fix and strengthen her more From all which it appears that these two things are clearly to be found in the scope 1. That there is an accesse and addition of beauty and strength promised to the little sister even so much as may fully perfect her beginnings and carry them on unto perfection as a palace or towers of silver are beyond a wall and boards of Cedar beyond an ordinary door 2. That these things promised are here made to hang upon the condition of her receiving Christ and being by faith united unto him and built on him That this is the meaning of the supposed condition is clear 1. From the promise that is annexed to it faith in Christ is the condition upon which all the promises of increase of grace and establishment do hang and the thing promised her can be no other thing therefore the condition must be her union with him by faith 2. It agrees with Scripture to expound her being a wall to signifie her union with Christ for Christ being the foundation and believers being the wall there must be supposed an union betwixt them otherwise these names could not denote that relation which is betwixt Christ and the believers even such as is betwixt the wall and the foundation Now this union by which believers are built on him is made up by coming to him which is believing 1 Pet. 2. 4 5. To whom coming as unto a living stone or foundation ye also as lively stones are built up a spiritual house Their coming to him builds them upon him as the foundation And Eph. 2. these that are by nature aliens to the Common-wealth of Israel as the little sister is here while she hath no brests are by their believing on Christ said to be of the houshold of faith and to be built on the foundation of the Prophets and Apostles doctrine whereof Christ is the chief corner-stone vers 19 20. c. 3. It 's clear by the opposition implyed for to be a wall supposeth her to be that which she is not now when she hath no brests and what that is is clear from the next verse where the Bride saith I am a wall and my brests like towers and so I have found favour in his eyes Therefore to be a wall is to be a believer whatever it includes more for none is a wall but the Bride and who find favour in his eyes as her argument will conclude and therefore to be a wall must include faith So then the meaning of the words comes to this I tell thee saith he what we will do with our little sister when she shall be spoken for if she by faith come to Christ and be built to him we will perfect that work for her eternal communion with him yea though she be weak and unstable yet if she yield to Christ we shall make her grace to grow till she be stable and firm even as thou by becoming a wall hath thy brests made as towers and hath found favour to be friendly dealt with so shall she and upon the same terms Obs. 1. That receiving of Christ by saith puts them that have been strangers to him in that same capacity for acceptation and communion with Christ that his Bride hath or that these who were formerly believers have by their union with him 2. All that are bespoken by the Gospel have not interest in the things promised nor can they apply them till by faith they be united to Christ and fulfill the condition to which the promise is annexed and that is saith 3. One may really close with Christ and so be a wall and yet have many things to be perfected Grace is not perfect at the beginning but that wall hath a palace or tower to be built upon it 4. The believers growing in grace even after his union with Christ is a great mercy and is as such promised here 5. Growth and increase in grace after conversion is no lesse a work of Christ's and a gift of Gods
than conversion it self 6. Christ hath given a promise to the believer for furthering and perfecting of his sanctification as well as of his justification 7. Where there is any honest beginning or foundation laid by real union with Christ although it be weak yet it will be perfected and that may be expected for Christ's word is here ingaged for it 8. There are none of the promised blessings that can be expected from Christ without performing of the condition of believing in him and they who rest on him by faith may expect all BRIDE Vers. 10. I am a wall and my brests like towers then was I in his eyes as one that found favour In this tenth verse and the two verses that follow the Bride comes-in speaking and accepting the Bridegrooms gracious answer and promise And first she doth confirm the truth of it from her own experience vers 10. and then she doth more fully clear and strengthen her experience by laying down the grounds from which she draweth that comfortable conclusion of finding favour in his eyes in reference unto her self vers 11 12. First then in the tenth verse the Bride brings forth her experience for confirmation of the truth of what the Bridegroom had spoken That they are the Brides words we conceive is clear for this I is she that put up the suit for the little sister and by her description is opposed to her as being a wall and having brests as towers which she the little sister had not and there is none other that hath found favour in Christ's eyes but she What the scope is shall be cleared when we have opened the words which have three things in them 1. A short description of her own good condition 2. An excellent advantage that followed thereupon 3. The connexion of these two First her condition is set forth in two expressions 1. I am a wall That is what the little sister was not and what the condition proposed by the Bridegroom in the former verse required In a word that condition is fulfilled in me saith she by faith I am built on Christ and like a wall stand stable on the foundation The second expression setting forth her condition is and my brests like towers This supposeth a growth and further degree of her faith and other graces as having not only brests which the little sister had not vers 8. but brests like towers i.e. well fashioned Ezek. 16. 7. and come to some perfection and so she is a wall with towers Next the priviledge or advantage which accompanies this her good condition is held out in these words I was in his eyes as one that found favour or peace To find favour in his eyes is to be kindly and affectionatly dealt with and to have that manifested by some suitable evidence So it 's said Esther found favour in the eyes of the King and he held out the golden Scepter to her Esth. 5. 2. The thing that Moses pitcheth on as the evidence that he and the people found favour in Gods eyes Exod. 33. 16 17. is that his presence might go with them whereby saith he should it be known that we have found grace in thy sight is it not in that thou goest with us So then to find favour in his eyes is to have his presence in a gracious manner manifested to his people as Ioh. 14. 23. And in sum this expression implyes these three 1. Love in Christ's bosom to her 2. His manifesting of this by his complacency in her or his making the delight which he had in her manifest in the effects of it on her 3. Her being comforted and delighted in the favour that she found from him 3. The connexion of this comfortable attainment with her gracious state is implyed in the word then Then was I c. That is when I was a wall and by faith rested on him I found this favour and not before It holds out no causality betwixt the one and the other but a peremptory connexion of order and time for though Gods love of benevolence whereby he purposeth good to us such as was his love to Iacob before he had done good or evil Rom. 9. 13. and also his love of beneficence whereby he actively confers and brings about our conversion and regeneration go before our believing in him and our love to him and is the cause of our loving of him who love him because he first loved us yet his love of complacency whereby he shews himself delighted with the graces which by his love he hath bestowed on us doth follow in order of nature upon our faith in him and love to him So Ioh. 14. 21 23. He that loveth me shall be loved of my father and I will love him and what is meant by this love the words following clear I will manifest my self to him and so vers 23. having said my father will love him it 's added we will come and make our abode with him This then is the sum of this verse I am by faith founded on him and united to him and so am a wall and have brests who by nature once was not a wall and had no brests by which union my brests becoming as towers I did find favour from him and had his presence friendly manifested to me The scope as appears from the coherence of this verse with the former is to make good from her experience the truth and certainty of the promises which he had made for the encouragement of the little sister and for comforting of her self who had been seriously pleading with him on her behalf Thus these promises are faithful saith she for in my comfortable experience I have found it so I was once without the evidence of his love as now others are but being by faith engaged to him I have found favour of him so as others may be assured of obtaining the like and on the same terms if when he is bespeaking them by the Gospel they will close with Christ and by faith unite with him Obs. 1. There are great real and discriminating differences betwixt one in nature and one that is in Christ The one is not a wall and hath no brests the other is a wall and hath brests which shewâ— a great odds 2. Believers may come to know that marches are cleared betwixt their estate and condition now while they are in Christ and their estate and condition as it was before Or believers should set themselves to know whether marches be cleared or not or if they may say that of themselves which cannot be said of others that are not in Christ. 3. It 's no little advancement to be able upon good grounds to assert our union with Christ to say that I am a wall c. each one cannot do it 4. Although none ought to be proud of their attainments yet may believers humbly where there is good ground acknowledge the reality of grace in them 5. Although the Lord loves the Elect