who were called to labour in his vineyard Matth. 20. But the keepers of Solomons vineyard did keep and dresse it in his absence whereas the keepers of Christs vineyard can do nothing unlesse he be present and a coworker with them Next the keepers of Christs vineyard they shall indeed receive a reward for their labours yea a very great one as Daniel showes and the Apostle declares but this cometh from the Master of the vineyard himselfe who promised it but not from shareing in the fruits of the vineyard 1 Cor. 3. 9. Dan. 12. 3. 1 Cor. 3. 8. 2 Tim. 4. 8. Observations 1. We see here by Christs reaping alone the fruit of his vineyard which onely she brings forth to him how faithfull his Church is as a chaste spouse who will not give the glory which is due to him to no creature in heaven nor in earth Isay 42. 8. Psal 115. 1 Faâ— lesse will she ascribe that which is his to her self or her own merit 2. Whereas Christ sayes of his vineyard that it is alwaies before him and he consequently present with the same we may see how blasphemous that doctrine is of the Roman Church and of that beast or head thereof horned like the Lamb but speaking like the Dragon who affirmeth himselfe to be Christs vicar on earth as if he himselfe had deserted his Church and let out his vineyard onely to him as Master thereof who indeed under pretence hereof shareth a large part of worldly possessions which he calles Peters patrimony and has coming in unto him daily thousands of silver 3. Seeing he sayes that his vineyard is alwaies before him whose eyes are like a flame of fire ever looking on it this should warne us all to look narrowly to our selves and watch over our wayes seeing we have him who is the al-seeing God and the righteous judge of the whole world looking upon us whereof if we were ever mindfull it would be a soveraigne perservative to us against all sinne 2 Chron. 16 9. Vers 13. Thou that dwellest in the gardens the companions hearken to thy voice cause me to heare it In these words is set down the Churches prayer to Christ that still she may injoy his presence in this life and the comfort of his word with grace that profitably she may heare and obey the same wherein 1. She calles him O thou that dwellest in the gardens that is who constantly abides and walks in the midst of thy Church as we see him described Rev. 1. 13. The companions that is those who are thy chaste worshippers therefore called Psal 45. 14. the virgin companions that follow the kings daughter who is all glorious within they hearken to thy voice that is like the true sheep of Christ Joh. 10. 3. they hearken and embrace the sound and pure doctrine that is contained in thy word and preached by faithfull pastors cause me also to heare it whereby she professes that it is the speciall grace of God and gift of his holy spirit that opens the inward eare of the soul whereof he speakes Rev. 2. 7. And who opens likewise the heart as he did Lidia's whereby they heare his word aright beleeve and obey the same Observations 1. Out of this style which she gives him saying O thou that dwells in the garden we learne this lesson of comfort that Christ is not onely present with his Church but as husbands are bidden to dwell with their wives so he is a dweller with her 1 Pet. 3. 7. as he has promised Ioh. 14. 23. Yea an indweller in the midst of her and in the hearts of all her true members whom hereafter he shall make to dwell with him for ever in the heavens 2. We see here a true note of the true Church of Christ which is where Christs voice sounds and is heard by his sheep and virgin companions there is his true Church and they are it onely 3. As these companions hearken to his voice so she desires that in like manner he would cause her to heare it Where we may observe that it is a necessary and commendable thing to advert what we see to be good in others and to endeavour to imitate that our selves for which cause the Apostle recommends his practise in so farre as he followed Christ to be a patterne to others 1 Cor. 11. 1. 4. She seeks by prayer this speciall grace from Christ that he would cause her to heare his voice so that as all graces are to be sought by prayer and from God onely who is the giver thereof so this in particular should be sought by all such who come to heare Gods word or resort thereto conscionably Vers 14. Make haste my beloved and be thou like to a roe or to a young hart upon the mountaines of spices Last of all as she beganne this song with a prayer desiring him to hasten his first coming so she ends it with a prayer desiring him in like manner with the Church Revel 22. 20. To hasten his second coming which very like sute and in the very like words we had before Chap. 2. 17. Onely she sayes here Be like a roe or young Hart upon the mountaines of spices where she spake before of the mountaines of Bether meaning by these mountaines the heavens called mountaines for their height and the eminency of that happy estate of Gods saints there and mountaines of spices for the sweet delights and pleasures for evermore that are at Gods right hand in that place of joy Observations 1. We may perceive the difference between the godly and wicked the remembrance of Christ coming to judgement to the godly is that which so overjoyes their heart that earnostly they wish the same as the solemnity of their mariage-day and meeting with Christ when their full redemption shall then be accomplished but to the other it torments them before the time and affects them with trouble of spirit as Christs first coming did unto Herod Matth. 2 3. because then beginnes the accomplishment in soul and body of all their endless misery and easeless torments in hells fire for ever 2. Are the heavens in comparison of this valley of teares and barren wilderness of this world for sublimity of happiness and all sweet delights like the mountaines of spices O then let us loath this world using it onely as if we used it not and climb these mountaines by affection and holy desires here till we come to the full and reall fruition thereof in glory hereaster Which the Lord grant to us for Christ sake Amen Finis octavi Capitis Cantici Canticorum Soli Deo Gloria FINIS 1. In respect of Pronunciation 2. Of Application 3. Of Obsignation * Note a difference between the godly and wicked Rom. 8. 1. 1. The commonnesse of his joy 2. The right object â—ly The ground Ecce Deus siâ—lis nobis cap. 4. 9 cap. 1. 9. cap. 2. 14. cap. 4. 7.
of the love of God wherewith he first loved us and which love is the Christians tribute due to his God who sayes My sonne give me thy heart and may be the Lords questionary tryall to every soule to know if it be his as our Saviour said to Peter Lovest thou me and If any man love not the Lord Jesus sayes the Apostle let him be accursed 1. Cor. 16. 22. Of this love we have to consider 1. what it is or quid sit 2. The sorts thereof or quotuplex sit 3. The properties of it or qualis sit 4. The marks or tokens thereof 5. The fruits and effects of it and Lastly the motives or perswasions thereto First then this love is a holy affection of the heart wrought in the elect by the holy spirit whereby out of the sense of his love to them and of that excellency that is in him they love him with a holy fervent and constant affection Secondly this Love to Christ is twofold intensive and appreciative 1. The intensive is that whereby the soule in a full bensell as it were is caried to love Christ which notwithstanding may sometimes in temptation be seen to slacken and to faile in the fruit thereof as we see in the falls of the Saints 2. The appreciative is that whereby the soul still esteemes the Lord and his favour and values the same with David above all things Psal 4. 6. Thirdly the properties of this love are these 1. It is a fervent love and not like that Laodicean-zeale Rev. 3. 16. but like that of Jacob's to Rachel which therefore facilitates their service and obedience to him and makes his yoke light 2. It is faithfull like that of Jonathan's to David in adversity for Christ as well as in peace and prosperity from Christ 3. It is fruitfull like that tree spoken of in the first Psalme and so not in word only but as the Apostle showes 1. Joh. 3. 18. reall and indeed therefore sayes our saviour to Peter and in him to all pastors Peter lovest thou me then feed my sheep And in like manner to all Christians if yee love me then keep my commandements 4. It must be transcendent above the love that we carry to whatsoever is dearest to us even our owne life therefore sayes our Saviour he who loves father or mother better nor me is not worthy of me As it is said then of the vertuous woman Many daughters have done worthily but thou surpassest them all so what ever love we carry to other things this must surpasse all in like manner 5. It must be constant as his love is to us Joh. 13. 1. and therefore not like Amnon's to Tamar but as our Saviour saies to the Church of Smyrna Rev. 2. 10. be thou faithfull unto death and I will give unto thee the crowne of life Fourthly the marks and tokens of this love are these 1. To have him often in our mind and mouth the first by Heavenly meditation the second by holy communication both by speaking of him and speaking to him 2. To delight in his speech to us by the Ministry of his word for which cause we see that David sayes Psal 119. 103. How sweet are thy words unto my taste yea sweeter then hony to my mouth and the spouse Gant 5. 16. and 13. sayes His mouth is most sweet and his lippes like lillies dropping sweet smelling Mirrh 3. To esteeme highly of his love-tokens to wit the graces of his holy spirit both in account and valuation and care of their right use and conservation and therefore neither to greeve nor quench the spirit of God 4. To rejoyce in his presence above all things in whose presence at last is fulness of joy and like the Solsequium to be sad for his absence as we see was David's querimony Psal 22. 1. and the churches sad condition Cant. 3. 1. 5. To obey and please him therefore Exod. 20. 6. the loving of him and keeping of his commandements are joyned as we see our saviour does in like manner Joh. 14. 23. And specially to do this in the upright discharge of our particular callings therefore said our Saviour to Peter Lovest thou me then feed my sheep 6. To love those whom he loveâ— or whatsoever has a neer relation to him as his friends his cause his image which every true Christian is and his poor members For we know that the usuall proverb is He that loves me will love my dog 7. To study an assimilation of manners or complying to him in being holy as he is holy learning of him to be humble and meek For we know that this procures greatly increases and conserves friendship as we see in the example of Jonathan and David 8. Impatience to see him wrong'd as we see in Moses and Phinea's zeale Therefore where this Love is there will be a hatred and rebuking of sinne as wee see Eph. 5. 11. and Christ's quarrel will be a common quarrel as we use to say If we dearly love a man we will party him and never ask his quarrell 9. Where one loves he lives as we say anima est potius ubi amat qudm ubi animat therefore the drunkard lives where his cups and Companions are because he loves them and so does avaricious person where his Gold is which he makes his God and where his heart is even so the godly soul his life is where Christ is in the Heavens because his love is there and his heart is where his treasure is above 10. Where love is there is longing for a full fruition of the thing loved as the Bride of the Bridegroom even so where the love of Christ is there is a longing till we get that full fruition of him in glory spoken of by the Psalmist Psalm 16. 11. when as the spouse speaketh Cant. 2. 17. that joyfull day shall break and the shadows that are here shall then flee away therfore is the Churches prayer Rev. 22. 20. Come Lord Jesus come quickly Fifthly the fruits and effects which this love we carry to God produces are these 1. Prospering therfore it is said Ps 122. 6. they shall prosper who love thee this being the best and surest way to thrive whereas the want of the Lords love has bin the cause of decay and destruction to Kingdomes Cities great families and persons 2. Protection therefore it is said Psalm 105. 20. the Lord preserves them who love him for which cause Satan acknowledged Joh. 1. 10. that the Lord had hedged Joh. about as he promiseth Psalm 84. 11. to be unto all such a sunne and a shield 3. If any thing fall out cross unto them according as the Apostle saies Rom. 8. 28. he makes all things work together for their best as we see in Josephs selling by his brethren and the Princes of the Philistins their causing Achish through unjust suspition to dismiss David 1 Sam. 29. 4. 4. This love which is carried to Christ as Moses rod devoured
the Rod of the Aegyptians â—orcerers when they were turned into Serpents even so it mortifies in us that self-love which is an enemy to salvation and the love to sinne to the Mammon of iniquity and all the inordinate affections which by the Apostle we are commanded to mortifie Colos 3. 5. 5. As this love to Christ procures so many good things to the Elect while they are here so likewise as we see 1 Cor. 2. 9. it procures unto them such good things hereafter as the eye hath not seen nor the ear heard neither entred into the heart of man which God has prepared sayes the Apostle for them that love him 6. As this love which these Virgin-worshippers carries to Christ procures such good things both temporall spirituall and eternall to themselves so in like manner the Lord himself declares what thereby they procure to their posterity to it as he sayes Exod. 20. 6. mercie to thousands of them that love him and keep his Commandements Last of all we have to speak of the Motives which may the more forceably induce and perswade to this love of Christ which are these 1. Equity therefore saies the Apostle 1. Joh. 4. 19. we love him because he has first loved us and that with such a matchlesse love as justly there may be put upon it that non sicut which is upon Christs sufferings Lam. 1. 12. so that we may now say if we ow our selves to him because he not only gave us to our selves in the first work of creation but being lost thereafter he restored us in the work of redemption being therefore so given and thereafter restored we ow our selves to him by a double Obligation but in respect that he not only restored us but also gave himself for us What can we render to him for that benefit for although we should be able a thousand times for that benefit to give our selves yet what are we to our Lord 2. Necessity should perswade us for else he that loves no Christ incurres that curse whereof the Apostle speaks 1 Cor. 16. 22. so that as he sayes a necessity is laid upon me and wo to me if I preach not the Gospell so may one justly say a necessity is laid upon me and woe to me if I love not my Saviour 3. The excellency of him whom we love should move our hearts thereto in whom there is 1. beauty unspeakable as the spouse shows and sets it forth Cant. 5. or what is most pleasant to the Eye of Faith and spirituall senses of the soul 〈◊〉 Unspeakable bounty in re et spe or what is profitable for this life or the life to come 4. The sweet savour of his Oyntments which come from him whereof we have spoken which makes the Virgins love him and showes the difference between Gods love to us our love to him he loves us as Hoseâ— speaks freely Hos 14. 5. and not for any thing in us or can proceed from us as Ezekiel showes Ezek. 16. But we do not so love him for our love is procured by that which we find in him as in Sampsons dead Lyon Hony was found and for that which comes to us from him as the cure that came by the diseased woman of a bloudy issue from our Saviour Christ Observations 1. Where ever Christ is he is not alone without sweet Oyntments Which as has bin said are the graces of his holy Spirit which he bestowes on that Soul wherein he comes to dwell and which by that unction he makes a Royall Priest wherefore let us try our selves hereby if ever Christ yet came to our Souls or that Salvation as to Zacheus came to our houses if we have gotten of these sweet Oyntments and that grace be most savoury to us else if the Spirit of Christ be not so in us we cannot plead but that we are reprobates 2. These Oyntments are called his for the reasons forenamed which teach us 1. from whom in our spirituall wants we should seek as he teaches the Church of Laodicea 2. in what humility we should possess any gifts or graces that God hath bestowed upon us remembring that of the Apostle what hast thou which thou hast not received And 3. the sanctified use which we ought to make of them to wit to God's glory who is the giver and his Churches good like the faithfull servants who gained with their Talents 3. Where ever these good Oyntments are they give a delightfull and fragrant smell both to those who have them and to others like Mary Magdalen's box of Oyntment that perfum'd the whole house who see our light to be shining will glorify God our Heavenly father and as a good smell drawes to it so the good smell of a Holy life will draw others to the love of our profession besides that it will seal up to our selves our own Election and make us smell sweetly in the Lord's Nostrils 4. Where ever true grace is in the soul there is a high Estimation of the meanes of grace or ministry of the Word the preaching whereof is like Oyntment poured out fragrant and Odoriferous for how sweet is it to a Soul sensible of its own misery and God's mercy to hear of Christ natures offices merits and benefits even as God's word was to David sweeter than Hony and the Hony comb Wherefore let us try if we have true grace by our love account of and carefull resort to the meanes thereof 5. The sweetness that the Elect soul finds in Christ and his graces makes them to love him againe So that where a soul loves not Christ with such a love as has bin spoken of it is a Token that it never tasted of true saving grace nor is it marvell that those that savour only the World and delight in the uncleane lusts of the flesh or to be ever wallowing in the filthy puddle of sinne that they smell not the sweetness of these good Oyntments nor for the savour thereof that they love not Christ 6. These who love Christ here as the true members of his Church are called Virgins because of their worshipping him as is said purely according to his word and keeping themselves free both of the spirituall whoredome of superstition and Idolatry as also from the uncleanness of a wicked life and conversation of which whosoever are guilty brag or presume as they will as the Romanist do they are not the true Church and Virgin spouse of Christ 7. If the Virgin-spouse of Christ love him so for the savour of his good Oyntments here on earth which are but the earnest and first fruits of what she is to receive hereafter in the Heavens O what cause shall they have to love him more dearly and fervently when after grace here they shall be translated to glory and fullnesse of joy hereafter Verse 4. Draw me we will runne after thee the King hath brought me into his Chambers we will be glad and rejoyce in thee we will remember
catholick Church as well as she of one Mother and under one common Ensigne of the true worship or religion and therefore these her Persecutors were not open and avowed enemies to the Church nor infidells and disclaimers of the profession of the true Religion But as the Jewes in the most corrupt times claimed and cryed The Temple of the Lord so they that they were the Children of the true Church even when they were with hot and fiery persecution afflicting them who were the true Church In a word then these sonnes were as the Apostle calles them falsebrethren Act. 20. 30. Where we have here to advert that she calles them not her father's children because as our faviour said to the Jewes howsoever they called Abraham their father yet he was not but the divell whose works they did even so howsoever they pretended and claimed to the true catholick Church to be their mother yet they were not that truely but by usurpation of that name because they who have her truly to be their Mother have God to be their Father and his children they were not because they did not his words but rather the divells in persecuting her who was the true church But seeing the true Church speaketh here who is her self the mother how speaks she of her self as a person distinct from her Mother or rather as a daughter to this mother and of these her persecutors as her Mothers children I answer It is the manner of the Hebrew Tongue to call the whole the Mother and the parts of the whole catholick Church daughters and sisters and children Then remark this that although there be but one universall Church yet because the same is never whole in the world at one time therefore the true Church of the present time may be called a daughter to the true Church that preceded her in former times and these her persecutors pretended children of that Mother as she may be called a Mother to the true Church that succeedeth her in future or after times and of the sincere individuall worshippers in the present time Thirdly she seâ—ts downe what was their disposition towards her and this is they were angry with her where she uses this similitude As if a beautifull Virgin dwelling in her Mothers house had churlish and untoward brethron who dealt roughly with her thrust her out of dores to keep their vines whereby she is compelled to be in the sunne or Sunne-burnt and to neglect her owne proper task which her mother injoyned her This anger of theirs was like that of Josephs brethren an unjust anger or like Cain's against Abel or the dragons against the woman in the Revelation whom he persecuted and made to â—lee of whom it is said that he was wroth with her and made warre with the remnant of her seed Rev. 12. 17. So that she might justly say of them as David sayes of his onemies they hated him without a cause Lastly the progresse of their anger and rage against her is set down or the effect thereof which is thus farre that they made her the keeper of their Vines with the neglect of her own which words of their Vines and her Vine are set down by way of opposition their 's being Vines of another quality then her's For there are divers sorts of Vines spoken of in the Scripture to wit a Vine which is called the Vine of Sodom whose grapes are grapes of Gall and their Clusters bitter Deut 32 32. Also there is a Vine which is called an empty Vine Hos 10. 1. Also a Vine which is called a Noble Vine and a right seed Jer. 2. 21. also a goodly Vine Ezek. 17. 8. and a fruitfull Psalm 80. 9. Ezek. 19 10. and this is the vine which is called her Vine in like manner there is another whereof Jeremy speaks Jer. 2. 21. and the Lord calls a degenerate plant of a strange Vine to him even as it is said Isai 1. that the faithfull City was become a Harlot and this is the sort of these Vines which are called their Vines who were themselves degenerate and bastard-children of the Church and such only who usurped the name of true professor's but had degenerate from the truth of God to humane traditions like the Pharisees in Christs time and to grosse corruption in Religion These Sonnes then of her mother or false brethren they seek to draw her to this corruption in religion with themselves and to observe humane traditions which is the keeping of their Vines forsaking the purity and sincerity of the true worship of God the keeping of her own Vine or else to undergo their wrath and cruell persecution wherein through the force of their persecution on the one hand and her own weaknesse and frailty on the other she is made for the most part to swerve from her former sincerity and like the servants that slept while the tares were sown to neglect the performance of the Charge and duty that was committed unto her I say for the most part lest this defectiion should be thought totall as to the eyes of the very Prophet Elias it seemed to be in the dayes of Achab and persecuting Jesabel but yet it was not the Lord having his prophets hid in Caves by fifties and good Obediah and 7000. that had not kissed nor bovved their knees to Baâ—â— Observations 1. This place sorveth to direct us in our judging and estimation of Christs Church aright and not to despise her or take offence and forsake her as many have done because of her blacknesse that is want of externall beauty and worldly lustre or glory for so was her Head on earth and that she is under much and many sufferings for so it behoves her with her Saviour by the Crosse to come to the Crown but we should look to her inward beauty by a spirituall discerning eye and to that perfection of glorious beauty to which she shall come when it shall be said unto her Thouart all fair my love and there is no spot nor wrinkle in thee and when she shall be rid of all her Enemies and no Canaanite shall be in the Land The erring in which poynt of right judgement has bin the cause of the ruine of many who both for the base condition of her Head when He was on Earth despised Him and who likewise for the like condition of his true Church like the two witnesses Revel 11. cloathed in sackcloath and under much suffering did forsake the same and in respect of the outward pompous and worldly lustre of the Antichristian Church on the contrary followed the Beast 2. Seeing the Lot of Christs Church here on earth is to be subject to persecution and trouble which is compared to the scorching of the Sun therefore in time thereof let us do as those who are so scorched in hot Countries that is as Jonas had his recourse to his gourd so let us have our recourse chiefly to the coverture and shadow of
perplexity need resolution binding up so what is broken and strengthning that which is sick and like a bruised reed or smoaking flax Thirdly her question to them If they saw her well-beloved because it was fittest that they should know Christ or see him who were as the light of the world to give knowledge of him and show or like the Baptist point him forth to others this being it which is said by Malachi That the Priest's lips should preserve knowledge and they should seek the Law at his mouth Mal. 2. 7. for he is the messenger of the Lord of Hosts And therefore they are compared to that star that led the Wise-men to the place where Christ was Wherefore suitably she enquires at them for Him whom her foul loves But unto this question we see not here any answer made mention of which behoved to be either because they made none at all which is not like to be the true cause or else because upon their answer at that present she found not the good thereof which is that comfortable resolution and finding of him whom her soul loved as she found within short space thereafter The seed of God's Word like other seed having its own time to brier and bring forth its fruit which the husbandman is bidden to wait for in patience And God's Spirit having his own time of efficacious working with the Word and of the comfortable application to the soul of that which it hath been ruminating upon that so all comfort may be known to come from him onely who is the promised Comforter in and by the means of the Word and all glory may be given to him therefore Observations 1. By the Church's constant inquiry and indefatigable pains notwithstanding all discouragements of seeking and not finding as before we see a most worthy and imitable example to follow of constant cleaving to Christ as Job firmly resolved and as Ruth did to Naomi and that we should never desist to seek till we find to ask till we get and to knock till it be opened unto us 2. In respect that Pastors are called watchmen and especially as Ezek. 34. 10. at whose hands the Lord will require the blood of such as perish through their default 1 They ought to consider the weightinesse of their charge and beg earnestly strength and abilities from God to discharge the same And 2 People for their encouragement should obey that exhortation of the Apostle Heb. 13. 17. Vers 4. It was but a little that I passed from them but I found him whom my soul loved I held him and would not let him go untill I brought him into my mothers house and into the chamber of her that conceived me The Church getting no resolution that can satisfie her soul she yet continues seeking and by constant seeking as Joshua and Caleb followed the Lord when means fail she finds him to her comfort for neither can the most comfortable speeches of brethren who can tell with David what the Lord hath done for their souls nor the resolution of Pastours raise up a cast-down soul cure a wounded spirit and comfort an afflicted conscience till Christ himself come and show himself to the soul as there was no cure by the waters of Bethesda till the Angell came down and moved the same nor no calm of the storm till Christ awaked and spake to the sea Matth. 8. Next when she has found him as Jacob did the Angell that wrestled with him she held him and would not let him go and so she practises that Precept of Solomon Take fast hold of instruction let her not go but keep her sure for she is thy life Prov. 4. 13. Which holding of him whom her soul loveth is by the hand of Faith gripping fast to the promises of his Word and to him in them Neither is this rudenesse as it would seem in her that she should lay hold on so glorious a King and not let him go 1 In respect of that mysticall matrimonial union between them And 2 in respect that such sort of dealing is most acceptable to Christ who delights in such a holy violence whereby the godly take the heavens by force And as we see in Jacob's example which has such power with God and in the end never wants the blessing Wherein the marvellous kindnesse of the Lord is seen that he yields himself as it were to be so held and detained by us yea who furnishes ' to us both the hand and strength whereby he is held see Col. 2. 18. Neither thinks he it any rudenesse or unmannerlinesse in us so to do although Papists and enemies to the truth would suggest that it is too much sawcinesse for sinfull men to come directly to Christ and lay hold on him and not rather in a more humble manner to seek unto some Saint or Angell to intercede for them But his true Church here doth not so but seeks onely to him and by a holy confidence layeth hold on him alone who crieth out to all Come to me all ye that are weary and loaden and I will refresh you Neither is she content onely to lay hold on him and not to let him go but she brought him to her Mother's house and into the chamber of her that conceived her that there He might abide and dwell with her by which house or chamber is meant the heart as it is said Ephes 3. 17. That Christ dwelleth in the heart by faith and as the Apostle declares Rom. 8. 9. by his Spirit which if a man have not dwelling in him he is none of his Which is called the house of her Mother or chamber of her that conceived her because in the heart the seed of the Word is received as in the womb of the Mother and faith thereby is begotten as it were and the new birth or inner man is conceived The marks of which finding and bringing home of Christ to the soul or heart are these 1 There is light or illumination which must be 1 a humbling light 2 a warming light 3 a changing or renewing light making the heart a new heart new words new actions 2 There is a life known by the motions thereof and care of its self preservation c. and with it a death of and to sin 3 There is peace joyned with righteousnesse and care not to return again unto folly 4 There is joy such as Psal 51. 12. and 4. 6 or like that of Simeon's And 5 There is liberty from sin's slavery and spirituall bondage as Esay showes That they may be trees of righteousnesse the planting of the Lord and that they may be glorified Esa 61. 1 3. Observations 1. This example that the Church found her well-beloved at last serveth both for comfort and encouragement to all those who with a hearty affection diligently and constantly seek after Christ for howsoever he come not so soon as they would yet let them not faint nor give over but be assured at last
spoken of and to be considered what it is 2 Who made it to wit Solomon 3 To whom he made it to himself 4 Whereof both generally and in the particular parts as pillars bottom covering and pavement And 5 For whom with himself to wit The daughters of Jerusalem First then there is a Chariot spoken of by which is meant the preaching of the Gospell compared to a Chariot because as a man is carried whither he will in his Chariot even so is Christ's Name by the preaching of the Gospell for which cause our Saviour said to Ananias concerning Paul that he should be a chosen vessell unto â—…m to carry his Name before the Gentiles And for this cause also the same is compared to that white Horse in the Revelation whereon our Saviour is said to ride and be carried Rev. 6. 2. The word in the originall is apirion from parah to flourish to show that by the preaching of the Gospell is the Church her flourishing and enlargement the Word being that spirituall seed whereby many are begotten anew to Christ and the Church's onely diadem or glory as we see Rev. 12. 1. unlike to that of the Whore's of externall pomp Rev. 17. This Chariot therefore is a triumphall Chariot wherein he that rides and has a Crown given him as is said in the Revelation goes forth conquering and to conquer Rev. 6. 2. and therefore saies the Apostle speaking of his preaching the Gospell Now thanks be unto God which alwaies causes us to triumph in Christ and maketh manifest the savour of his knowledge by us in every place 2 Cor. 2. 14. They who draw this Chariot are the faithfull Ministers of the Gospell who therefore fitly may be compared to these goodly and richly furnished Horses in Pharaoh's Chariots Cant. 1. 9. or to that white Horse whereon Christ is said to ride and to go forth upon conquering He likewise who drives this Chariot as Ezekiel showes is the Spirit of God who makes the Wheeles thereof and them whom he rules to go in their course Ezek 1. 20. and 12. 1 Straight forward or as the Apostle speaks with a streight foot in the Gospell 2 As Esay speaks with alacrity and doing God's work diligently Esa 60. 8. fleeing as clouds and doves to the windowes of the Temple And 3 as Ezekiel in the forecited place saith Without turning back or taking their hand from the plough constantly as we are taught Phil. 3. 13. c. Secondly He who made this Chariot is said to be King Solomon shewing hereby who institutes the holy Ministry or Teachers of his Church to wit King Jesus the true Solomon and Wisdome of the Father and therefore saies the Apostle That it is he that gave some Apostles and some Prophets and some Evangelists and some Pastors and Teachers for the perfecting of the Saints for the work of the Ministry and for the edifying of the body of Christ Ephes 4. 11. Even as it was he that called Bezaleel and Aholiab and sitted them for the work of the Tabernacle Exod. 31. 2. Thirdly For whom made he this Chariot The Text saies sibi or to himself that is for his own glory in the riches of his grace which he has made manifest by the preaching of the Gospell to Mankind So that this should be the aim of all faithfull Pastors as our Saviour did not to seek their own glory but the glory of him who sent them in the procuring of the salvation of his people and referring all the glory of their successefull pains to him onely who gives the increase Fourthly This Chariot is said to be made of the wood of Lebanon meaning thereby the Cedars that grew there in Lebanon which was a hill neer Hermon and whereon such sort of Trees for the most part did grow which Cedars 1 were a sort of tall Trees signifying here thereby that Ministers of God's Word should mount upwards not onely in holy and heavenly meditation but likewise in affection seeking those things that are above and in a daily grouth of grace whereunto they exhort others and of a holy life who are therefore compared to Stars that are in a heavenly station and not found on the earth 2 Cedars were strongly rooted as we see Hos 14. 5. and so should Pastors be specially both in firmnesse of sound doctrin and holy confidence as builded on a Rock 3 The Cedars of Lebanon were such as afforded a good smell as we see Hos 14. 6 7. and so do faithfull Pastors both by sound and comfortable doctrin and by a holy life and example and therefore saies the Apostle For we are unto God a sweet savour of Christ in them that are saved 2 Cor 2. 15. 4 Cedar-wood was durable and not subject as other wood to rottennesse and corruption and so are faithfull Pastors and should be neither corrupt in doctrin nor in life and conversation Next more particularly it is said that the pillars thereof were of silver by which pillars the chief Pastors in God's Church are understood such as were the Apostles and others of eminent note as we see Peter James and John called Gal. 2. 9. so called both in respect of their own stability as also of their bearing up by the word of Truth the Church and house of God wherein they are placed These pillars also are said to be of silver which is a costly and precious shining mettall showing thereby how precious faithfull Pastors are in God's sight and as they are profitable like pillars how precious also such should be in the eyes of Gods people before whom they shine both in life and doctrin and especially of what price and estimation the Word which they preach should be unto them as we see David professes and as his son Solomon declares saying The tongue of the righteous is as choise silver Psal 119. 72. The second part whereof he speaks in particular is the foundation or bottom which he saies is of gold and by which bottom the foundation of the Apostles their doctrine is meant as we see Rev. 21. 14. and Ephes 2. 20. said to be of gold the most precious and durable metall of any to shew the most precious worth of the Word of God registred in Scripture and the perpetuall indurance of the same against which neither the rust of corruption time which weareth all things nor the malice of the devill and the gates of hell shall ever prevail The covering of which Chariot is said to be of purple which is nothing else but Christ's bloodshed death and passion and the vertue and merit thereof preached which covers and cleanses our souls and saves them from the wrath of God and eternall destruction as the blood of the Paschall Lamb an aspersion thereof upon the Israelites door-cheeks and lintells saved them from the destroying Angell And therefore this being the clefts of the Rock which is spoken of Cant. 2. 14. whereunto as a cover or shelter the simple dove has her
he comes to her and calls and knocks yet she opens not unto him but maketh excuses This is from that bosome corruption vvhereof the Apostle complaines Rom. 7. vvhen through neglect of daily examination prayer and resolution with David the bensell of a holy watchfulness and trimming of our lamps doth slacken Psal 119 53. and like the wise virgins vve sleep as vvell as the foolish till Christ he avvake us 2. The ingenuity of the godly may here likewise be seen like Pharaoh's butler not blushing to confesse their faults and infirmity that God may get glory though vvith confusion of their own faces and therefore the Church here confesseth that she had fallen asleep into carnall security as Paul confesses his persecution of Christs Church and of all sinners that he was the chief 3. Here we perceive the difference between the godly and the unregenerate and between the security vvherein the one falls and the security of the other In the godly there are two principles flesh and spirit vvhereas in the unregenerate there is but one for they are all flesh and therefore the godly though they sleep yet their heart vvaketh and so their sleep is like an unsound slumber but the unregenerate their sleep is like a dead lethargy out of vvhich they cannot be awaked as also the godly only sometimes fall into this sleep but the unregenerate continually do lye therein 4. We see here by her confession that a true Christian has a discerning Judgment of his ovvn spirituall estate and is sensible of his soules sickness or health and what is the work of the flesh and of the spirit in him as vve see Rom. 7. 19 20. c. And that he should thankfully and to his comfort acknowledge the good as well as humbly the evill that is in him 5. Hence also we may consider vvhat is the best estate of the heart to wit a waking heart or soul which the more it be waking or watchfull the lesse it is in danger of its spirituall enemies and more ready and fit for receiving grace and intertaining its blessed bridegroom Christ 6. Whereas he comes first in this her slumbering security to her and calls and knocks to awake her out of the same we see the Lords gracious goodness vvho deales not with us as vve do deserve and vvho like that loving shepherd that sought the lost sheep seeks us in like manner first as the Lord did Adam else vve should never be able to avvake and seek after him 7. By her acknovvledging that it vvas the voice of her beloved that knocked we see that the godly like Christs sheep can discerne their shepherds voice and put a difference betvveen it and a stranger's betvveen the green vvholsome pasture and still vvaters whereof David speaks Psal 23. and betvveen that vvhich is hurtfull and unvvholsome or those poysonable waters mentioned Rev 8. 11. whereby many died 8. The word of God preached is here called Christ's voice and acknowledged so by his Spouse whereby we see what reverence the godly carry to the Word how it ought to be haunted unto heard and obeyed and the cause of the contrary to be this that men mistake with young Samuel that to be man's word which truly is Christ's own voice 9. To this voice of Christ is attributed here not onely calling but knocking which should warn us to try hereby whether we be Christ's Spouse or no by the power that we find in his Word upon our souls and at the dore of our hearts if it be as a knocking and procure an opening of them as it did the heart of Iydia Act. 16. 14. and of those three thousand that were converted to the faith by one Sermon of Peter's Act. 2. 41. 10. For performance of these holy duties which the Lord requires at our hands for our own good let us frequently meditate what great pains and sufferings he has undergone for us what great love and kindnesse he has shown to us and with what long-suffering patience he waits for our repentance all which if they tend not to our conversion they shall assuredly tend to our conviction to wit that he has so long stood at our doores calling and knocking till his head was full of dew and his locks with the drops of the night and yet we have not opened Vers 3. I have put off my coat how shall I put it on I have washed my feet how shall I desile them Here by way of confession against her self is set down her excuse of suffering her beloved to stand so long knocking at the dore of her heart and that she opened not unto him which was That she had put off her coat and therefore how should she put it on again She had also washed her feet and how should she defile them again This putting off her cloaths being we know for to compose her self to a setled rest in the warm bed of security and carnall ease out of which she professes that she is very loath to rise as we see on the contrary that the keeping on of cloaths is a token of care and watchfulnesse Nehem. 4 23. which is recommended to all and therefore Luk. 12. 35. our Saviour exhorts all men saying Let your loins be girded about and your lamps burning and be ye your selves like unto men that wait for their Lord when he will return from the wedding that when he commeth and knocketh they may open unto him immediately The washing also of the feet was a custom of these Eastern hot Countries both before they went to meat or to rest and sleep and therefore by saving that she had washed her feet and how should she desile them again she expresses as is already said how loath she was to arise from the warm bed of carnall security Under which two excuses are comprehended all other of like sort which flesh and blood doth minister for hindring to rise and open to Christ and obey his calling such as we see Matth. 22. and are usually suggested by our corruption as the quitting of our pleasure or profit our ease credit or companions if we do so and that we shall fall in disgust hatred and obloquie and other like inconveniences Neither is it a fit time as yet but as Foelix said to Paul Act. 24. 25. we may take a more convenient season for that or the like purposes c. Such excuses do absenters of themselves from publick exercises of divine worship make and prophaners of the Lords Sabbath such also do covetous extortioners revengefull oppressors unclean whoor-mongers riotous drunkards and the like frame to themselves and obtrude and all for this end to keep Christ out though he frequently call and knock at their door to enter in Observations 1. We see hereby that it is not an easie matter but a very hard and difficult one to bring the soul and Christ together into a neer and constant fellowship wherein as Abraham did not with Sarah concerning Isaac's immolation
His belly likewise or whole inwards and bowells of compassion specially is said to be as bright Ivory over-laid with Saphires that is pure and cleer without any spot and most comfortable to the soul as white and blew colours are pleasant to the eye Vers 15. His legs are as pillars of Marble set upon sockets of fine gold his countenance is as Lebanon excellent as the Cedars His legs whereby is understood all his wayes specially of mercy and love towards his Elect are said to be as pillars of Marble set on sockets of fine gold denotating thereby that they are alwaies stable holy pure and glorious His countenance also or loving favour to them on whom he makes the same to shine is said to be as Lebanon excellent as the cedars that is to say goodly most pleasant and delectable as we see David found and therefore so much desired the same Psal 4. 6. Vers 16. His mouth is most sweet yea he is altogether lovely This is my beloved and this is my friend O daughters of Jerusalem His mouth to wit opened in holy scripture and promises of salvation therein contained is most sweet and comfortable specially to a weary and fainting soul as Jonathans honey was to him yea he is altogether lovely even all Christ and all in Christ to a soul that loves him This is her beloved she sayes and this is her friend of whom the daughters of Jerusalem asked what was he more then another beloved a beloved of matchles beauty as he has been described and a friend of matchlesse friendship kinder then Jonathan was to David whose love exceeded the love of women who died for his enemies that painefull accursed and ignominious death of the crosse that he might make friendship between God and us and befriend our wretched soules in delivering them from death and purchasing unto them life everlasting Observations 1. We see out of her description of Christ to the daughters of Jerusalem that it is the Churches part and office to publish and paint out before the eyes of the faithfull as the Apostle speaks by the preaching of the word Christ Jesus Crucified for which cause she is called the staple-place and pillar of truth which thing is a mark of the true Church and whosoever does it not but withholds from Gods people the sound doctrine of the Word and would by dumb images and idolls the teachers of lies paint out Christ crucified otherwise they are not the true Church of Christ 2. By such a description of the excellency and beauty of her Beloved we see what a rich Jewell they find who find Christ and to how rare and excellent a matchless husband they espouse their souls who by a lively faith espouse themselves to him divorcing from Satan sin and the world also how much worth the seeking so glorious a Lord is and what happinesse and great dignity his Church has by the fruition of him here but far greater by enjoying of him hereafter 3. Christ's love is so firmly rooted in her heart and it so plentifully filled therewith that even when he has withdrawn himself from her to her feeling and seemes so unkind to her as Joseph seemed rough and strange to his brethren that when she called he would not answer her yet she expresses the vehemency of her love towards him so that she ceases not to charge the daughters of Jerusalem to tell him that she is sick of love and so highly to praise and commend him as the strain of her best expressions can any way reach unto showing thereby that true saving grace and the love of Christ is so permanent and durable in the souls of the Elect that there is nothing that can befall them or whereby it pleases the Lord to exercise them that can cool their love but rather kindle the same to him and therefore even then as Ruth did to Naomi they cleave the faster to him with Jacob they wrestle and will not let him go and with Job they dare tell him that albeit he should kill them yet never will he depart from him nor shall ever his love go out of their heart or his praise out of their mouth For as the Apostle saies who shall seperate them from the love of Christ shall tribulation or distresse or persecution or famine or nakednesse or perill or sword Nay in all these things they are more than conquerours through him that has loved them Rom. 8. 35. 4. From the description of his head vers 11. which is as most fine gold not subject as other baser mettalls to rust and corruption Seeing a conformity should be between the head and members his mysticall body not being like Nebuchadnezar's Image therefore we should all strive to holinesse and not to be subject to corruption or wickednesse 5. Likewise from the description of his eyes vers 12. compared to Doves eyes the eyes of his Church being in like manner chap. 4. 1. so called and compared delighting in purity holinesse and innocency we see as has been said what a conformity not onely should be but is between Christ and his Church in holinesse their eyes ears tongue heart and hand all being sanctified and made holy as he is holy by his Spirit who renewes them 6. From the description of his cheeks and lips vers 13. affording such sweetnesse we see how sweet leight and easie is Christ's yoke of submission unto all the faithfull through love's facilitation which is not so to others and how sweet also his word is to such which exacts that homage and subjection not onely in the promises but precepts thereof howsoever it be like Marah even bitter to the relish of others tormenting them before their time because of their distempered palat and corruption which it launces therefore Foelix could not abide it no more than a sore eye can endure the bright light which is delightfull to others 7. In the 14 vers we see a conformity between his actions and inwards both holy and void of corruption or spot Teaching us that the like conformity should be between our inwards and outwards not to have fair outwards and foul inwards like painted tombs nor to pretend fair inwards but to have foul outwards our actions being contrary to our profession and having the voice of Jacob but the hands of Esau 8. His legs or waies which are all holy are said to be stable like pillars of marble vers 15 teaching us in like manner that so should all our waies of holinesse be without wavering or inconstancy and backsliding remembring Lot's wife and the punishment of Korah and others who would have returned to Egypt We must be then like Joshua and Caleb and not like those Galatians that began in the spirit but would end in the flesh Gal. 3. 3. For unto stable standers as David professes of himself Psal 26. 12. and constant perseverers is the promise made of eternall life Revel 2. 10. 9. She saies vers 16. This is my Beloved after
sucked the breasts of one Mother that so she might injoy his presence as Brothers and Sisters that are of one family usually do for then she would manifest her love to him by delighting in his fellowship and kissing him with the kisses of most entire affection Now brother-hood signifies a meer Conjunction or consociation which some expresse in these three words of race place and grace or which is 1. By bond of nature and in which sense Christ is become our brother by taking our nature on him 2. By confederation or covenant as was that between Jonathan and David 2 Sam. 1. 26. and of which sort there is mention made Zach. 11. 14. between Israel and Judah And in this sense also by the covenant of grace Christ is our brother 3. For being companions in alike estate as brethren in affliction whereof Job speaks Job 30. 29. And so was Christ likewise herein with his Church on earth and 4. For being of alike conditions manner and practise as Simeon and Levi were said to be Gen. 49. 5. and as a slouthâ—ull man by Solomon is said to be a brother to a waster Pro. 18. 9. And so in like manner by communion of grace and sanctification his Church being holy as Christ is holy he is said to be our brother Heb. 2. 11. This then is the desire of the Church here that as Christ is her brother by unity of nature or race by incarnation Heb. 2. 14. so he would be by communion of grace and sanctification as Heb. 2. 11. And as a brother he would be lovingly affected to her familiarily conversant with her and kindly compassionate towards her in all her difficulties or griefs like one that had sucked the breasts of her Mother that is like one of neerest and fullest Conjunction as not onely having one father but one Mother also and fostered upon one breast as we see in Joseph's affection and carriage for that cause to Benjamin beyond all his brethren Gen. 43. 29. Then does he subjoyne these words when I should find thee without I would kisse thee whereby she expresses that the fervent desire of Christs fellowship and communion with her is here accompanied with a promise of all carefull and affectionate duty whereby she can manifest her love or longing for him and as formerly she sought him ever till she found him so now she sayes when she shall find him without she would kisse him thereby giving us to understand both the right way to seek Christ and to carry towards him when we have found him He must be sought then 1. Not sitting at our owne ease within dores but by taking paines and going out therefore it is said Pro. 1. 20. that wisedome is without and cryes in the streets yea we must go out of ourselves by self-denyall that we may find him and in him all grace and goodnesse Matth. 16. 24. 2 This also showes with what a ready mind we should go forth and meet Christ and welcome him when in his holy ordinances he comes unto us as Laban went forth with Alacrity to meet Abrahams servant and invited him to come in as the blessed of the Lord Gen. 24. 29. 31. Or as it is said Matth. 25. 6. That this was the cry that was at midnight to the virgins saying behold the bridegroome cometh go yee out to meet him And not onely does she professe that she would go forth and attend his coming but also when she had found him without she would kisse him which was the ancient manner and is yet of salutation and welcoming which kisses are either like that of Mary Magdalen's when she kissed his feet of humble affection or those whereby the Psalmist willes all men to kisse the Sonne lest he be angry and they perish in his wrath Psal 2. which are of homage and humble submission And yet by doing so she sayes she should not give any just cause to be either ashamed as Isay speaks Isay 54. 4. or despised as David was by Michal for doing that which was not comely or decent for a modest and chast virgin to do 2 Sam. 6. 16. Observations 1. According to the Churches wish and desire here seeing Christ is become our brother 1. By incarnation 2. By confederation 3. As companion in alike condition and 4. By communion of grace and sanctification then let us honour him as our elder brother love him and sympathize with him and in a word as the neerest kinsman under the law was bound to do a kinsmans part to the defunct kinsman so let us do a brothers part to our dearest brother who hath died for us 2. We see when Christ comes to us how cheerfully we should not onely open to him when he stands and knocks at our dore as Chap. 5. 2. but should go out to meet him seeking all the occasions of the increase of grace and of finding Christ in the meanes thereof and thus we should hunt after the blessing with Jacob while as prophane Esau's are hunting after carnall pleasures and when we have found him with all the kind imbracements of faith as Simeon got him in his armes so should we clasp him in the armes of our soul applying him to us and we complying to him and we should kisse him with the kisses of love and loyall obedience 3. Though it be the custome of prophane Ismaels to mock the religious for religious duties or like Michal to despise them yet the spouse of Christ and her true members are no whit scarred thereby nor moved more than David was to desist therefrom but rather to insist therein with courage and constancy because they labour onely to approve themselves to the Lord therein their own conscience and the truly godly and therefore as the woman in the Revelation has the Moon under her feet Rev. 12. So they tread and trample with a holy contempt all such despising and goe on Zealously in their godly course Vers 2. I would lead thee and bring thee into my Mothers house who would instruct me I would cause thee to drink of spiced wine of the juice of my Pomegranates 3. His left hand should be under my head and his right hand should embrace me 4. I charge you daughters of Jerusalem that yee stirre not up nor awake my Love untill he please In this verse she showes that furder she would do than kisse him finding him without to wit she would lead him and bring him into her Mothers house which house what it is we have shown before Chap. 3. 4. But how comes it to passe that she sayes that she would lead Him seeing He must be our leader and guide in all our wayes as David prayes O send out thy light and thy truth and let them lead me and bring me unto thy holy hill Psal 43. 3. And againe Thou will guide me with thy counsell and after receive me to glory Psal 73. 24. I answer this is onely to show that the Church now having stirred