repentance and expressions of her holy love and which is strange the feast that he most delights in is our hungring and thiâ—…ng after righteousness and such he mutually invites to feast with him Isai 54. 1. but alas we feast him rather with Wormwood and Gall and with such grapes as are spoken of Isai 5. 3. Thirdly we have to consider 1. What this Spikenard is 2. How called hers 3. How it sends forth the smell thereof First then spikenard is a very precious and odoriferous Oyntment as we see Mark 14. 3. Joh. 12. 3. and by which is meant the precious and savory or fragrant graces of Gods Spirit comming from our head of Christ and powred down upon his members like that Psalm 133. 1. which is that Unction whereof John speaks and whereby all true Christians are spiritually annoynted to be a Royall Priesthood unto God 2. This Spikenard is called hers 1. by donation as it is said quid habes quod non accepisti 2. by inhesion because it is gratia gratis data quae nobis inhaeret being sown and rooted in such who are ingraft truly and rooted in Christ but is not ours as if it were either from our selves or like Christs Righteousnesse which is imputed to us and is like Esau's vesture that sweet smelling garment wherewith being clothed we get our fathers blessing 3. This Spikenard is said to send forth the smell thereof when these graces manifest themselves by the fruits or effects and operation thereof in that new obedience which becommeth Christians expressing the vertue of Christs death and resurrection the truth of their conversion the livelinesse of their faith the fervencie of their zeale and the reality of their charity and the like the smell whereof like that Joh. 12. 3. fills every place where it is sent forth ascending upwards to God like that of Noah's sacrifice or Cornelius almes deeds and pleasing him reflecting inward to the conscience rejoycing the same and giving an assurance of our election by welldoing and extending to others as Psal 16. 2. who seeing our good works and getting good thereby do glorify God our heavenly Father Observations 1. We see the great love of Christ to his Church not only in bestowing gifts and graces upon her but likewise familiarly banquetting with her as he sayes Rev. 3. 20. If any man will open unto mâ—… I will sup with him and he shall sup with me therefore also c. 2. verse 4. it is said he brought me into his banquetting house and his banner over me was love which should teach us to walk worthy of such a favour and ever to have on the banquetting Garment of holynesse unspotted with the flesh 2. By her Spikenard its sending sorth the smell thereof we see that there is no better way to entertain him than with the fruits and fragrant smell of his own saving graces and therefore it is said c 4. v. 16 Let my Beloved come into his garden eat his pleasant fruits so that as it is said of the vertuous woman Prov. 31. 31. give her of the fruit of her own hands and let her own works praise her Or as David said to the Lord 1 Chron. 29. 14. of thine own have we given thee even so give the Lord of the fruit of his own graces planted in thy heart and let his own work thereof praise him But alass the smell we send forth is as that of a filthy puddle which displeases the Lord and provokes him to wrath 3. We see likewise here that what edifying gifts we get from God like so many talents we ought not to keep them close as that improfitable servant did or hiding our light as it were under a bushell but we should do as Mary Magdalen did with her Box of Spiknard precious and costly powre it out for the benefit of others even upon Christs feet Math. 26. and lovvest or meanest members of his body even as that Psalm 133. 2. costly oyntment that was povvred on Aarons head drenched down to the lowest skirts of his Garment Verse 13. A bundle of mirrh is my well be loved unto me He shall lye all night betwixt my breasts Here the Church profestes her spirituall comfort which she had in Christ and of his death and resurrection the feeling whereof is like a sweet odour to a believing soul and which she would be so carefull to conserve and apply in all estates unto her selfe by the work of faith that all the night time of his life or of affliction and tentation noted by a dark time she would make Him her continuall joy and comfort solacing her selfe in him and that he should lye between her breasts and constantly dwell in her heart by Faith and true affection She compares him then to a bundle of Mirrhe or Nosegay such as is usually made of most pleasant and sweet Flowers for delighting sight and smell and which Maidens did set in their bosomes between their breast that so they might have the sweet savour thereof alwaies in their nose In which word we have 1. how she calls him 2. Whereunto she compares him to wit to myrrh and a bundle of myrrh 3. to whom he is so to wit to her 4. where she places him between her Breasts and 5. How long shall he lye there to wit all the Night First then she calls him her beloved whereof v. 7. whom for power and authority before she called a King v. 12. and whose power should confound her if his love did not comfort her and to whom she againe as a King owes loyalty and subjection and as her blessed bridegoom she professes to him love and affection Next she compares him to Myrrh which was one of the gifts wherewith the wise men of the East honoured Christ at his birth Math. 2. with which aloes his body also was imbalmed after his death Joh. 19. 39. and which likewise was the first and speciall ingredient of the holy annointing oyle that vvas appoynted to be made for annoynting Aaron and the Tabernacle with the pertinents thereof being of a svveet and odoriferous smell as the rest of the sweet spices were of that conposition and whereby is signified the sweet comfort that the Christian soul indued with spirituall senses finds in Christ crucisied to whom sinne is first sowre Exod. 30. 23. Neither contents she her self to compare Him only to Myrrh but to a bundle of Myrrh to show unto us 1. the abundance of that spirituall comfort that comes from him to a believing soul as a greater smell is yeelded by a bundle of sweet flovvers or spices than comes from a single flovver or a graine of spice As likewise to shovv 2. that as from every flovver in a bundle there comes a svveet smell even so from every thing considerable in Christ there arises comfort whether we consider his natures or offices his birth and conception his holy life death buriall resurrection and ascention and now his intercession at his
highly and which is the cause why some place the world the honour profit and pleasures thereof in their hearts and not as Rev. 12. 1. because they esteem more highly of those things than of Christ As the heart is Christs proper place and the Christian's duty so likewise thereby we may see the Christian's dignity he is verus Christopher and beares Christ in a more excellent manner then the vigin Mary quae non tam in utero portando quà m in animâ credendo beata fuit And therefore to whom that honour is not granted which vvas to her yet this is not denyed to bear him in our breast and if our brests gave him not suck yet let them give him harbour neither let us misplace him as many do some in the eare onely and some in their tongue by praâ—ling yea and some treading him under foot 4. We see that we must not harbour him as a guest for a short time but he must lye all the night time of this life between our breasts and as the prophet Zechary speaks he must dvvell vvith us Zech. 8. 3. or as himselfe speaks he must make abode with us Joh. 14. 23. joyning with piety perseverance for he only that continues faithfull to the death shall receive the Crown of Life Rev. 2. 10. 5. Not only in the whole time of our life generally but specially in the gloomy night of affliction and shadowish black night of death as it is called Psalm 23. 4. we see how and in whom to find the sweetnesse of comfort even from Christ all averly who bore the Crosse before us and by his death hath triumphed over death and made it stingless and a shadowish valley only to us Verse 14. My beloved is unto me as a cluster of Camphire in the vineyards of Engedi Still she insists in his praise as not being able to commend him enough in whom she found such abundance and store of all comfort and sweetnesse wherein 1. we have to consider what is this Camphire to a cluster whereof she compares him and 2. vvhat is this Engedi in the vineyards whereof this Camphire grew First then Camphire or as some expound it Cypresse is a white and aromaticke Floure which from the stem groweth forth in a Cluster as the vvine grapes do from the Vine wherein we have 1. the colour representing Christs innocency wherefore he is likewise compared to a Lillie and 2. the fragrant smell vvhich it yeelds representing the sweet comforts that flow from him abundantly to every believing soul as likewise the acceptablenesse of his sacrifice of himselfe to his father wherein as in Noah's oblation he smelled a sweet savour of rest and acquiescing Whence also the Hebrew name copher signifies propitiation or redemption according to which the holy Ghost seems here to have reference to the worke and fruit of Christs death whereby he became a cluster of abounding consolation also of redemptioÌ„ for the sins of the whole world 1 Joh. 2. 2. like the brasen Serpent has cured us of the biting of the fiery serpents as Pliny reports that Camphir has this property to cure the stinging of serpents Lib. 21. c. 18. Likewise Engedi is the name of a place or City in the Land of Canaan which fell to the tribe of Judah of whom Christ came and being neer the dead sea was fruitfull for gardens and vineyards whereof we read Josua 15. 62. Situate as Adrichomius showes in the mountains and called the City of Palme-trees and of Balme wherewith the vineyards thereof did abound as of other odoriferous herbs and flowers liâ—â— Camphire here spoken of Observations 1. We see that a godly soul that findeth the plenty and variety of sweetness that is in Christ Jesus can never enough or by any one thing expresse the same but that whatsoever sweetness and excellency is in any other thing severally is in the highest measure and eminent manner in him copulatively so that those who are sparing in acknowledging this and praising of him therefore it is a token that they never trasted how good the Lord is and therefore cannot acknowledge or tell what he has done to their souls 2. Seeing Christ Jesus smells so sweetly and fragrantly to every true Christian here then is a rule whereby each one may trye himself whether he be a true Christian or not to wit See what smells best to thee whether Christ and heavenly things or the world and wickedness and if it be not Christ it is not for defect of aboundant sweetness in Him but because thou hast a dead soul and wants the spirituall sense of discerning like a blind man that cannot see the Sunne or because thou art of a swinish nature gruntling in the earth and to whom nothing but what is base and filthy smells well as it is said Sus quod habet sapit hoc sapit hoc quod stercore sorpsit 3. This cluster of Camphir is to be found in the vineyards of Engedi which are the Lords Ordinances or Assemblies of his Saints Isai 5. 7. Ps 80. 15. Even as he is said in like manner to be in the midst of the golden Candlesticks Rev. 2. 1. and according to his promise I will be with you to the end of the world whereby we see if we would find the sweetness that is in Christ we must have our recourse and delight in the means whereby as by conduit pipes this sweetness is conveyed unto us for faith comes by Hearing Rom. 10. 17. and God's word must be to us as Ps 19. 10. and therefore no marvell that these men feel no sweetness in Christ nor any power for mortification or quickning vertue who feel no sweetness in the lovely oracles of God which is the power of God to salvation to every true believer Verse 15. Behold thou art fair my love behold thou art fair thou hast doves eyes Here he mutually praises his bride which shows the mutuall delight that each has in another and which concertation of love makes the marriage-knot between espoused parties to be solatious and sure In which commendation we have 1. How he styles her whereof we have spoken v. 9. 2 Wherefore he commends her both in generall and from her eyes in particular 3. How he prefixes unto his praising of her an Ecce and 4. Why he ingeminates his praising of her First then he commends her from her beauty in generall whereof we have spoken v. 8. Which consists 1. In forsaking her old corruption Ps 45. 10. 11. 2. In her practice of new obedience being justified in Christ which is that beauty which the Psalmist prayes for may be upon all the Israel of God Psal 90. 17. But seeing v. 8. he had already praised her from her beauty why repeats he it here I answer as it is the whole desire of the Church to be fair and beautifull in the eyes of her blessed Bridegroom let others think of her as they please as v. 5. so it is her greatest
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
do God's commandements therefore we pray Let thy will be done on earth as it is in heaven 2. We must performe our obedience zealously and with all our might even as those who runne a race bend the whole force and strength of their bodies to advance themselves forward as the Apostle professes of himself Philip. 3. 14. And as David stirres up his soule and all that was within him to praise the Lord Psal 103. 1. 3. Patiently as the Apostle exhorts Heb. 12. 1. Till the Lord call us to his eternall rest looking on Jesus the author and finisher of our faith and never fainting or giving over for any terror or temptation danger or discouragement crosse or calamity but patiently induring what may occurre in our way and to waite upon the Lord alwayes to whom this promise is made Isai 40. 31. But they that waite upon the Lord shall renew their strength they shall mount up with wings like Eagles they shall runne and not be weary and they shall walk and not faint 4. Constantly that is as 1 Cor. 9. 24. and Gal. 2. 2. So to runne as we may obtaine the prize being faithfull to the death that we obtain the Crown of life as we are exhorted Rev. 2. 10. This being the praise of Joshua and Caleb The promise that David makes Psalm 119. 33. And the Apostles practice 2 Tim. 4. 7. 3ly The Rule of our performance of this duty or He after whom she promises to runne is after Christ the precepts of his word for direction and the example of his life for imitation Therfore the Apostle would not simply say Follow me but with this restricton as I follow Christ he being only our absolute and perfect patterne Therefore as Gideon said to his souldiers As yee see me do so do yee so sayes he to all his As yee see how I have gone before you so follow yee for I am the way the verity and the life the way to walk in the truth to walk by and the life to walke unto which way if we keep we shall be safe from straying which truth if we believe we shall be free from erring and which life if we walk unto we shall be free from perishing Neither must this following after Christ be onely in active obedience but passive suffering as he did innocently patiently and persevering to the end as we are told Luk. 9. 23. And Heb. 12. 1. Observations 1. The Church first desires to be kissed with the kisses of his mouth and now she desires more to wit to be drawne that she may runne after him whereby we see the disposition of a Godly soule to be still covering more and more of the Lord 's gracious favours towards the same thirsting and hungring after more and more grace till at last her vessel be full in glory therefore it is said of the godly Psal 84. 7. That they go from strength to strength till they see God in Sion and with the Apostle Philip. 3. 13. Forgetting those things that are behind they reach unto those things which are before and never can say of grace as Esau said of his goods Gen. 33. 9. I have enough 2. We see the Churches humble acknowledgment of her owne weakness and inability to runne after Christ except she be first drawne by him as if she should say teque volens cursu non tamen apta sequi as our Saviour speakes Math. 20. 41. The spirit being ready but the flesh being weak which made that great Apostle confess of himself Rom. 7. 18. that to will was present with him but how to performe that which was good he found not and which much more may all others most truly and humbly confess 3. Notwithstanding of the sense of her own weakness and inability to follow or run after Christ yet she faints not nor therefore gives over but by prayer to him who accepts the will for the deed and who gives both the will and deed she desires to be drawn by him teaching us when we find or feel our own wants and weakness to performe any spirituall duty commanded or saving grace never to stay in that sight or sense but to go to him who is the full and over flowing fountain of all grace and is both able and willing to supply all our wants and support our weakness 4. In that she saies draw me we see the efficacy of saving grace as in Manasseth Pauls conversion and of those three thousand at one draught as it were of the Net of the Gospell by Peter Acts. 2. Which serves both to trye the truth of Grace in our selves which if it be true it will draw us from our former sinnes to the contrary practise of holiness As also this teaches us to despair of no mans conversion in Gods own time who can be soon drawn to God when ever the Lords saving Grace comes to the soul as Christ came to the house of Zacheus and as he drew Paul 5. In her promise to runne after him we see that grace is not given to his Saints in vaine as David showes Psal 119. 32. but for practicall use cheerfully and diligently to do the duties both of our generall and particular callings 6. We see likewise that our life here on Earth is a Race as the Apostle shows Philip. 3. 12. Wherein having turned from sinne and entred in the way of the Lords testimonies we must cheerfully runne our Race till we come to the end without fainting or giving over or so much as looking back like Lots Wife Gods Spirit being our guide men and Angels spectators God our Judge and the prize the Crown of Righteousness 7. We see that saying after thee that the right vvay then to run this Race is to follow after Christ and then vve may be assured to come to Christ by grace in glory but if vve nor not after him on Earth following the direction of his precepts and example of his practice we shall never come to him in Heaven 8. Lastly We see that the greatest perfection of a Christian on Earth is Christum sequi conatu et desiderio sed non assequi perfectione et facto as the Apostle shows 1 Cor. 11. 1. Phil. 3. 12. As also she contents not with the kisses of his mouth or to have her share and lay hold on the sweet promises of his word but also she desires in the performance of all holy duties to be drawn after him and to be inabled to practise the precepts of his word and what is recommended to her in the pattern of his holy life far contrary to the custome of many who would be kissed with the kisses of his mouth but regard not so as they ought the draught of grace vvith the vvord and the follovving of him in a holy practice of life and good vvorks The King brought me into his Chambers c. From petitioning of favours to be received she comes to the acknovvledgment of favours already received and vvhat
Fathers right hand til he come againe to judgement So that as the carcase of Sampsons dead Lyon was so full of Hony that Sampson did not only eat abundantly thereof himselfe but gave thereof also to others Judge 14. 9. so is Christ Jesus so full of comfort that the believing soul may not only have enough to it self but to impart by instruction for the comfort of others 3 to shevv that the Church and every true elect soul cannot be content vvith a little of Christ but to injoy much of him and the power of his death and resurrection till they fully injoy him in glory as Psal 17. 15. Thirdly vve have to consider to whom is Christ a bundle of svveet and fragrant myrrh It is to his Church and every godly soul therefore sayes she by a speech of faith and application he shall be to me a bundle of myrrh vvherein vve see 1. the Churches holy resolution that let others as it is said by Isaiah and contemne them as they please Isa 53. 3. not knovving his vvorth being as Aesop's Cock but as for her as Joshua protested what he vvould do Josua 24. 15. she should hold him in singular estimation so that he should be to her as a bundle of Myrrh which she should place betvveen her breasts 2. We see vvhat is the proper act of faith to vvit as Thomas said my God and my Lord even so by a particular application of Christ as her Saviour to her soul she saies He shall be to me c. and herein indeed stands the very true comfort of a Christian as in the locks of Sampsons hair consisted his strength vvithout vvhich particular application like old Simeons imbracing of Christ in his armes the soul could have no comfort at all more then the divels vvho knew him and confesses that he is a Saviour but not to them and therefore the prophet sayes For unto us a Child is born c. Isai 9. 6. And the Angel in like manner said at his birth For unto you is born a Saviour which is Christ the Lord. 3. We see that although Christ be full of fragrant sweetnesse yet he is not so to every one especially vvhose souls are stuffed with grosse humours or delight vvith the filthy svvine in the stinking smell and puddle of fleshly lusts but he is so only to his ovvn church and true members thereof vvho being renevved in the inner man have their senses othervvise exercised to detest all sort of sinne and sinfull pleasures as a most noisesome and stinking hemlock and to esteem Christ only and the graces thot flow from him most fragrant ann delightfull Fourthly the part vvherein she places him it is He shall lye between her Breasts or to be laid at or to her very heart and indeed justly may and should he be laid there 1. because He is the only true cordiall to a Christian or sick soul and 2. because whereas other bundles of svveet Flovvers or nosegayes are so kept in the breast by being placed betvveen them He shall be the keeper and gardian of the heart being placed on or in the heart and so shall be ornamentum pectoris as a pleasant nosegay et munimentum cordis like a brest plate of proof Psalm 84. 11. a decking of the one and a defence of the other from evill suggestions and Satans wicked temptations or as the Psalmist speaks both a Sun and a shield She sayes likewise that she will lay him between her breasts 1. for remembrance and contemplation that she may have him still in remembrance and before her eyes to looke upon as Israel did upon the brasen Serpent or as the names of the twelve tribes were on the high Priests brest-plate 2. for delight and consolation as for that end to delight the eye by colour and comfort the braine by smell maides use to put nosegayes between their breasts and therefore also for spirituall delight as the most beautifull object the eye of faith can look upon and for the most pleasant and sweet smelling or savour to the soul Cant. 2. 1. He is compared to the Rose of the Field and to the Lillie of the Vallyes 3. for care and conservation as they put such thiâ—gs which they would keep and not lose in their breast or bosome for which end said David that he hid Gods word in his heart Psalm 119. 11. and the Virgin Mary that she laid up her Sonnes words in her heart to wit that they might not be lost or forgotten 4. for ornament and decoration for which end we are bidden to put on the Lord Jesus Christ He being the most beautifull ornament that ever was put on the soul and whereby the Kings daughter is said to be beautifull within Psalm 45. and perfect through my comelinesse sayes the Lord which I put upon thee Ezekiel 16. 14. Fifthly she showes how long He shall lye there to wit all night novv by night is understood in Scripture 1. the time of affliction and trouble as Isai 21. 12 2. the day of death as Joh. 9. 4 and 3. the time of our life here on earth as it is specially to be understood here so called or compared 1. as the night is darke and therefore they who walke in the night-time have a Lanthorne carried before them so in this life-time there is darknesse of ignorance and no light have we to direct our walking that we stumble not or fall into sinne and damnation but the Lanterne of Gods Word as the Psalmist shews us 2. The night is the most dangerous time for surprising or robbing by enemies and therefore they vvatch in the night time even so this life-time is most dangerous for surprising by our spirituall enemie and robbing us of Gods favour and graces and therefore we are exhorted ever to watch and pray that we enter not into temptation 3. The night time is melancholious and so is our life wherein we sow in teares 4. The starres shine in the night and so should our Christian vertues shine And 5. as after the night-time the Sunne arises and then followes the lightsome day even so after the night time of this life to the godly shall the Sunne of righteousness arise and be cleerly seen and then shall follow an eternall day that never shall have an end Observations 1. We see by the Church in comparing Christ to pure mirrhe as it is called Exodus 30. 23. vvhich vvas very costly and precious as may be seen Matth. 2. 11. the high esteeme that the Church and every true member has of Christ counting nothing so worthy and of such svveetnesse and excellency as Christ which made the Apostle to say as 1 Cor. 2. 2. and that in comparison of him he counted all things losse and dung 2. As the Church esteemes him highly so sutably she places him highly to wit in her heart and between her breasts the seat of affection and repose which we will never do till we learne to esteem him
it is so of it self like Jonathan's and Sampson's honey whereof each of them tasted And 2. because it sweetens also unto us all bitter things which would be so otherwise like that Tree which was cast into the waters of Marah even all our best actions to make them of a sweet relish and savoury to God which would be otherwise but counted soure grapes and menstruous clouts and all crosses and calamities which are bitter to flesh and blood yea death it self and the grave all which it sweetens unto Gods children Last of all to whom or to whose taste is this fruit sweet surely to none but to the godly therefore she saies that his fruit was sweet unto her taste It is therefore sweet unto her for these reasons 1. Because of the sweetnesse that it has in it self as hony sugar and the like 2. In respect of the great desire and spirituall appetite that she has towards the same which makes even that which is very coorse and has some bitternesse or no taste at all sweet to one that is hungry where on the contrary to a cloyed stomack even Manna it selfe was disgustfull 3. In respect of the spirituall sense of tasting how good the Lord is which those that are carnall and unregenerate have not being dead in their sins and not endued with the new life of grace and therefore has not the new senses of the soul which the godly have Observations 1. Christ is here as an Apple-tree presented to the eye of faith that as our first Parents by eating of the Tree which was in the midst of the garden and was forbidden did fall and incur death and damnation even so their Posterity may by the eating of the fruit of this Tree which is in the midst of the garden of his Church and whereof we are bidden to eat Ioh. 6. 50. may rise again and attain to life and salvation for of this Tree it is onely true which is spoken of that other Gen. 3. 6. that it is good for food and pleasant to the eye and a tree to be desired to make one wise And therefore mad fools are they who will not come to this Tree of life to which the way is now made so patent that they may eat thereof and live for evermore 2. The fruit of this Tree is not onely 1. profitable for spirituall food as also 2. as it is said of the Tree of life Gen. 3. 22. to attain thereby to life everlasting but 3. seeing likewise that it is so sweet and delectable to such as have the spirituall sense of tasting and an appetite after the same Therefore let us earnestly beg at God's hands who is onely able to give the same this spirituall sense and appetite that hungring and thirsting after righteousnesse we may be truly blessed and get that comfortable satisfaction promised Matth. 5. 6. and Psal 61. 5. And as a distempered palat in a feavour counts every sweet thing bitter that even so through the distemper and sicknesse of our souls by sin we count not that bitter and disgustfull to us which others finde in Christ so sweet and is communicated to them in the means of grace 3. Seeing there is not onely sweet fruit to be had in Christ but such delightfull shadow that the Church takes pleasure to sit down under the same and therein puts as it were her non ultra therefore if we be the true members of this Church let us in like manner set up our rest in Christ Jesus and his merits onely for spirituall refreshment to our souls both in life and death and under the coverture of his onely satisfaction and protection let us shelter our selves from the storm of Gods wrath and all other evill in calling on his Name and confiding in him allaverly and whosoever they be that do otherwise as Romanists do herein they varie from the practice of Christ's Church and are no true membrs thereof Vers 4. He brought me to the banquetting house and his banner over me was love Here is shewn a further favour by Christ to his Church which is a royall feasting of her whereby we see how the Lord never wearies to heap his favours and increase her graces to his own and as Psal 84. 11. and Joh. 2. 10. to keep for them the best last O that we did not weary in like manner in his service and thankfulnesse In the words we have 1. a banqueting-house mentioned 2. that she was brought in into this banqueting-house 3. that it was he that brought her in and 4. what was displayed over her after her bringing in First then a banquetting-house is mentioned which in the Originall is a house of wine as Assuerus's banquet was called a banquet of wine showing thereby that the fruit which Christ bestowes upon his Church is not onely like that of the apple-tree sweet and delightfull to the taste but also it is yet more excellent like the fruit of the vine whereunto he is also compared Ioh. 15. 1. which far exceeds that of the apple-tree because besides that it is 1. pleasant and delights it 2. quenches also and 3. cheereth or maketh joyfull Prov. 31. 6. as also 4. it comforts the sick by cherishing and augmenting the vitall spirits and so is cordiall and medicinall Next for this house whereinto she is brought we must understand that as in Noah's Ark or Moses's Tabernacle there were three rooms so are there in God's great house For 1. His great Hall or outer court is the whole world wherein are all men and creatures brought in 2. His Parlour or more inner room is the visible Church professing Christ's name in common And 3. His Chamber of presence or most inmost room is the society of the Elect where he banquets their souls with that hid Manna and such dainties as are mentioned Psal 61. 5. and in this Chapter vers 5 and in comparison whereof all that ever was most exquisitely prepared either for or by Princes in their greatest state or as Hester 1. 4. to show the riches of their glorious Kingdom and honour of their excellent Majesties is but trash and drosse these dainties being heavenly altogether and nourishing the soul unto a heavenly blessed and an eternall life Ioh. 6. 51. Which banqueting-food hath these properties whereby it excells all other 1. It 's quickning Ioh. 6. 57. 2. Though it be sweet and delicious yet it is no waies surfeiting but whereof the lâ—ke may be said qus plùs sunt potae plùs sitiuntur aquae 3. It is durable in the vertue and operation thereof unto eternall life whereas that of the other food soon decaies which makes us so oft renew our meales 4. This not onely quickens and giveth life but it likewise keeps and preserves from death Joh. 6. 41. And 5. the sweetnesse and delicacy of this in comparison of other things that are sweetest to worldlings makes the soul to disgust and vilifie such trash as husks fitter for swine than
banner of Christ love to display and to whom in Peters person he sayes to all and every one Pasce oves meas These then by office being the stewards of the Lords house 1. Cor. 4. 1. under whose hand to divide aright and distribute are the childrens bread and these flaggons and fruits therefore she desireth them that they with the comfortable doctrines and promises of the Gospell applyed to her conscience and present estate prudently would uphold her now ready to swoon and so languishing for love for by these as nurses the Lord will have his children nourished with the sincere milk of his word that they may grow thereby by them as stewards he wil have them fed in his family by these as teachers he will have them to be instructed and Disciplinated in his school and by these as spirituall Physitians he will have them lanced bound up that are broken-hearted cared for cured and comforted with the cordialls of his word 3. Thirdly and last of all we have the reason why she desires to be thus stayed with flaggons and comforted with apples and this is because she was sick of love that is languishing with desire to injoy the comfortable presence and comforts of her beloved and as love is one of the strongest affections so is the sickness that comes of it the strongest and â—orest afflicter of any as we may see 2. Sam. 13. 1. and therefore the Greek Septuagint has wounded of love Indeed there are two sorts of the soules sickness the one common to all but the other proper to a few the first is a sickness of sinne whereof all are sick naturally but alas all are not sensible and this came from Satan to us and the first Adam and this sicknesse is unto deathâ— Spirituall and Eternall the second is this love-sickness whereof too few are sick and the church is here sensible of and this comes from God and the second Adam and this sickness is unto life arguing the spirituall life of grace to be in the soul here and that the same shall live the life of glory hereafter This spirituall love-sickness as other naturall love sickness has 1. A preceeding sight and knowledge of the person loved beholding in his word and by the eye of faith having gotten a sight how amiable and lovely Christ is to the Soul which so works on her affection as we see c. 5. that she cannot sufficiently expresse his praise and commendation 2. This love-sickness has a continuall longing and languishing till she injoy him whom she loves as Amnon languished till he injoyed Tamar and Jacob longed till he injoyed Rachel therefore David said that as the Hart panted after the water-brookes so did his soul till he should come and appeare before the Lord Ps 42. And the Apostle professed that he desired to be dissolved that he might be with Christ 3. To the love-sick party till this injoying be no other thing can give content or satisfaction and even so neither to the love-sick soul till she injoy Christs presence againe after a spirituall desertion can any earthly thing afford her rest or comfort she being therein like Rachel that could not be comforted till she find him againe whom her soul loves as we see Cant. 3. 2. 4. and 5 6 7 8. and as David speakes till she be restored againe to the joy of her salvation here and at last be brought to that fulness of joy which is in his presence and pleasures evermore 4. One that is love sick thinks on the party continually yea the same so takes up his thoughts as talk with him of any other purpose or party and it is as with one absent even so is it with the soul that is love-sick of Christ and 5. Such a one is restles as Ahab was till he got Naboths vinyard till they get and enjoy whom they do love and even so is the soul till it injoy Christ Observations 1. Whereas the church having received of Christ's fruit which was sweet to her taste and of his wine in his banquetting house thereof which did cheer or rejoyce her Heart cannot content therewith but does here desire to be yet more stayed with flaggons and comforted with apples we see that the godly can never enough be satiate with grace and the sweetness that is in Christ having once truly tasted thereof and therefore we ought to try if this be our disposition and thereby if we have gotten true grace to be true members of Christ's church which if we have then assuredly this is a sure token thereof that we will have a further desire to grow therein 2. We see Gods wise dispensation of his grace not giving the same but by degrees and as it were drop by drop whereby we may by a holy wholesome appetite be exercised in prayer and asking and by a comfortable senâ—e of his renewing bounty be exercised in praise and thanksgiving 3. Whereas she desires to be stayed with flaggons we see wherein solid comfort in all our soul-faintings or spirituall swoonings is only to be found to wit in Gods word the old and new Testaments which whosoever leave to seek comfort in any other doctrine or dotages of mans invention or foolish superstition they leave the fountaine of living waters to dig unto themselves broken cisternes that can hold no water 4. Seeing her speech is directed to her friends in the plurall number and not to her beloved husband in the singular which friends are the pastors of the Word to whom is committed the ordinary dispensation of the word of comfort as apples of Gold with pictures of silver spoken in season to a perplexed soul therefore both their persons ought to be reverenced and loved for their works sake and much more the word which they preach remembring that who heare them heares him that sent them and who despises them despises him that sent them as the Lord said unto Samuel They have not rejected thee but they have rejected me that I should not raigne over them 1 Sam. 8. 7. 5. Let Pastors also for the performance of this Ministry of comfort furnish themselves with these flaggons and variety of the word of comfort that in all purdence and plenty they may come to love sick-soules with the blessing of the Gospell of Christ that as Job speaks of himself the care that hears may blesse them Job 29. 11. 13. The blessing also of them that were ready to perish may come upon them and they may cause the wearied heart to rejoyce and sing for joy 6. Let also those who are comforted and raised up by their word remember that the comfort it self comes mainly from Christ who is the true vine able only to afford the cheering liquor thereof and the apple-tree which produces the sweet fruit thereof and that theirs is only the externall ministry or exhibition but his only is the inward efficacy and application that so from him chiesly the same may be sought and to him for
Vers 16. My Beloved is mine and I am his he feeds among the Lillies Upon all the former speeches of Christ expressing his love and care of his Church she breaks forth here into a gloriation not a vain one as Haman's nor a worldly one as the rich Fool 's nor a wicked one as Lamech's nor a self-one as the Pharisee's but a godly one as the Apostle saies He that glories let him glory in the Lord. It is therefore in that sweet and holy communion which is betwixt the Lord Jesus Christ and her and comfortable fruit which she reaps thereby wherein her felicity stands that here she glorieth saying My wel-beloved is mine and I am his Where we must note first That there is an union betwixt Christ and his Church from whence cometh this communion by which union he is her head and she is by the Spirit united to him as his mysticall body whence followes that whatsoever is in him it is hers and therefore it is said That he is made unto us of God Wisdom Righteousnesse Sanctification and Redemption And more particularly from this communion flowes these benefits 1 He has taken upon him all our sins and guiltinesse and satisfied the justice of God for the same 2 He makes us partakers of his righteousnesse which is made ours in justification 3 He gives us also his Spirit of sanctification and all saving-graces necessary to salvation 4 He gives unto us the sense of God's love true peace inward joy comfort in crosses courage against death and victory over all our enemies And 5 He sympathizes with us in good or evill and gives unto us right unto life everlasting Her beloved then is hers 1 By the Father's donation Rom. 8. 32. 2 By this mysticall forenamed union diversly exprest in Scripture 3 By faith's application of his death resurrection ascension mediation c. and benefits or comforts thereof And 4 He shall be ours most comfortably in that full fruition which we shall have of him as our blessed Bridegroom at the last day after the solemnization of our espousalls and entry with him into those mansion-places of eternall glory She likewise is her beloved's 1 By the Father's donation Joh. 10. 29. 2 By creation 3 By redemption 4 By desponsation 5 By the bond of affection And 6 By mutuall application that as we by faith apply him to us so likewise by holy obedience as the imp to the stock we comply to him and apply our selves and whole endeavours to please and honour him Thereafter she expresses the delight which the Lord Jesus takes in this sweet communion and fellowship with his Saints whom he here calls Lillies as they are called vers 2. to wit That he feeds amongst them that is he delights in them and in their obedience to his will as we are said to feed our sight with such objects wherein we delight and as he counted it food unto him or meat and drink to do his Father's will Observations 1. We see here the Christian's happinesse and how poor soever in this world he be yet what a great treasure he has when Christ is his in whom all fulnesse is and who is Lord of all whom if we have as the Apostle reasons Rom. 8. 32. we are sure of all other things that God knowes to be for his glory and our good 2. We see if Christ be ours we must likewise be his for there are many that would be content that Christ should be theirs but they labour not to be Christ's again by renewed obedience But here we see that we must be his if we would have him to be ours and a true faith as it applies Christ so it makes one comply to Christ 3. But mark the order that Christ must first be ours before we can be his for without him we can do nothing and it is he who seeks the lost sheep first and works in us both the will and the deed so that till Christ give himself first to us and come first to us as he did to â—azarus lying in the grave we will never be able to give our selves to him or to be his by faith and renewed obedience 4. If we be his then it followes 1 That we must not be Satan's nor sin's nor the world's nor suffer our affections to be set on any other or any other to lord over us 2 If we be his great is our comfort herein that he will count the wrongs done to us as done to himself or to her who is one with himself yea he who touches such he has said that they touch the apple of his own eye And 3 If the godly be his then whatsoever good we do to such this is our encouragement we do the same to Christ himself and his members as he will professe at the last day 5. If Christ so delight in us and in our obedience that he feeds as it were amongst us how should we in like manner delight in him and his presence and be obedient to him not grieving and far lesse quenching his good Spirit by whom we are sealed to the day of perfect redemption Vers 17. Untill the day break and the shadowes flee away turn my Beloved and be thou like a Roe or a young Hart upon the mountains of Bether Here the Spouse of Christ closeth this Chapter with an earnest and holy prayer to her Beloved that during the night-time of this life which is obnoxious to much sin and ignorance troubles and temptations signified by the shaddowes here that shall flee away at last and till that happy change come signified by the break of day or dawning that all these forenamed shall be removed and have an end and sighing and sorrowing shall passe away by Christ's glorious comming in the clouds on high like a Roe or young Hart upon the mountaines of Bether that till then he would never remove his comfortable presence from her but be ready ever at hand for her help by the comfort of his Word and Spirit The mountains then that are spoken of here are called the mountains of Bether called also Bithron 2 Sam. 2. 29. which is by interpretation separation or division and were on the yonder side of Jordan in the land of Gilead so called because by Iordan they were separate or divided from the rest of Iudea and on these mountains Harts and Roes used to skip and feed and therefore the Church speaking of Christs second comming to judgment when he is to seperate the sheep from the goats she alludes to these mountains that are by interpretation Separation and by the Harts and Roes that did feed and skip thereon she alludes to the manner of his comming which she wishes to be speedily as the Church in the Revelation answereth with a like holy Eccho saying Even so come Lord Iesus come quickly Rev. 22. 20. Observations 1. Her being his and Christ hers makes the Church to think of the Last-day with joy and so earnestly to wish
he shall come to their comfort and to the joy of their hearts they shall assuredly find him 2. She found him when she was past the Watchmen and all means had failed her which teaches us When we have assayed all lawfull means and yet find no comfort nor delivery by them yet not to despair but still rely upon the Lord who in the mount or height of the soul's tryall or trouble will be seen as he was to Abraham to Israel at the Red Sea in Babylon as that vision Ezek. 37. showes and to the King of Israel 2 King 7. to Daniel the three Children Jonas his Disciples in the storm and others Man's extremity when all hopes are failed as in Lazarus's raising being his opportunity 3. We see here the power and praise of a true lively faith that it not onely laies hold on Christ but also keepeth and retaineth him fast and will not let him go this being the victory as St. John saith not onely whereby we overcome the world 1 Joh. 5. but also whereby we overcome and prevail with God and by the very touch thereof can draw vertue out of him Which excellency of faith if men did throughly weigh and consider they would not be so cold in the means thereof nor so carelesse in seeking after the same while as without wearinesse they hunt after vanities and vexation of spirit and with Esau do forego the blessing 4. This example of her̄ holding him fast having at last found him whom she misled before showes what soul it is who will be most carefull to keep Christ by all means and advert narrowly to the grouth or decay of grace working out its own salvation with fear and trembling surely such a soul onely that has been spiritually exercised under the sense of sin and standing in need of Christ and comforts of his Spirit for which they have thirsted as the Psalmist speaks Psal 63. like parched ground or as David did for the waters of the well of Bethlehem 5. We see that she is not contented onely to lay hold on him and not let him go but she will lead him home to the inner chamber of her heart that there he may dwell with her knowing very well that where he comes to dwell as our Saviour said to Zacheus salvation comes to that house and as Obededom's house was blessed because of the Ark's being there so blessed is that soul wherein Christ is for as Mary and Martha said That if Christ had been there their brother Lazorus had not died Joh. 11. 21. so where he is there is no death nor danger but life and liberty with all manner of blessings And indeed this is a great mystery for although many professe the Name of Christ in word yet few know what this means to bring Christ home to their heart Christ indeed is in their mouth but their heart is far from him and he from it and therein is only to be found Pride Malice Covertousness Uncleanness Envy and Hypocrisie c. yea Satan dwells in their heart and their speeches and actions declare the same cleerly as the Apostle witnesses 1 Joh. 3. 7. c. 6. If we have found Christ and brought him home to the house of our heart let us remember these duties 1. To keep a clean house to this our Heavenly husband who can abide no impurity which is the least thing a woman can do to her husband 2. Let him be Master of his owne House and give him the chiese place therein 3. Entertain him as becomes upon his owne especially with a dish of love and 4. Keep the marriage bed chast for he is a jealous God and admit not nor have any familiarity with his known enemies Vers 5. I charge you O yee daughters of Jerusalem by the Roes and hindes of the field that yee stirre not up nor awake my Love till he please The church having regained Christ by this charge whereof we have already spoken c. 2. v. 7. she showes her constant purpose of heart to retaine and intertain him hereafter more carefully Verse 6. Who is this that cometh out of the wilderness like pillars of smoke perfumed with Myrrh and Frankincense with all powders of the Merchants In these words is shown the effect of the Churches finding Christ laying hold of him and harbouring him in her heart to wit he cometh down to her on earth and taketh up his dwelling in her heart that he may perfume her with his sweet graces and make her ascend in her affection delight and desire from the world the love corruption and fashion thereof to heaven and heavenly things as we are willed Coloss 3. 1. The words are words of an Interrogation uttered as some think by the bridgroom not being ignorant who she was but in way of admiration to draw us to the due consideration of the rareness and excellency of the thing seen Others take it to be the speech of strangers as yet desiring to be instructed and admiring the glory of the Church who is said here to come up out of the wilderness like pillars of smoak perfumed with Myrrh and frankincense c. Where we have to consider 1. What is meant by the wilderness 2. What is her coming up out of the same 3. Why she is said to come up like pillars of smoke 4. What her perfuming is with Mirrh and frankincense with all powders of the merchants First then The wilderness out of which she ascends is the world the corruption wherein we are all by nature the love delight and desires thereof compared to a wilderness 1. As in a wilderness there is nothing but wastness and barrenness so in the world and mans estate by nature there is nothing but wastness and barrennesse of all grace and goodness in all the faculties of the soul members of the body and whole course of life 2. As in a wilderness there are many briars and thorns and many savage beasts so in the world and mans estate by nature there are many vices the cursed brood of originall corruption and a Savage disposition whereby many in mens shape are but very beasts of divers kinds as Tigers Foxes Dogs and Swine c. With which sort the Apostle tells that he fought at Ephesus 3. A wilderness is commonly dry which is one cause of the barrenness thereof for which cause the Psalmist sayes of the Lords goodness that He turneth the wilderness into a standing water and dry ground into water-springs Psal 107. 35. as he also gave water in the wilderness to his people out of the rock even so in the world and our estate by nature there is nothing in the heart but driness and want of all moisture of grace which makes it to be so hard and barren in all goodness till the Lord break the hard heart and moisten with the water of grace the dry and barren soul 4. In a wilderness there is no Tilling Sowing Planting or dressing at all and therefore
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
watch harden themselves like beaten souldiers against all difficulties resist temptations which are the assaults of the enemie like Gideons souldiers imitate their captaine fight that good fight whereof the Apostle speaks and be constant to the death and they shall receive the crown of life 2. This should teach us to welcome death when it comes which ends our fight gives the full victory and enters us in the triumphant estate of glory 3. We see that that which is terrible to the enemies of Christ's Church spirituall or corporall is when she is like a well ordered army wherein is no mutinie or conâ—usion but unity of faith and decency of order whereas on the contrary if she be as Midians army Judg. 7. or the builders of Babel by heresie or schisme confusion and disorder this is the greatest joy advantage and ground of courage unto all her enemies Vers 5. Turn away thine eyes from me for they have overcome me thy haire is as a flock of goats that appeare from Gilead The like of these words we have chap. 4. 9. Which we have already expounded and as for any variation which we find here Christ does not meane thereby that she should turne away the eyes of her faith from him he being the constant object thereof and wherein he so delights that the doing thereof ravishes his heart to her as he showes there but this is a kind of speech whereby he expresses how much the beauty of her eyes does inamour him that it makes him in like case with her self that is to be sick of love such is the excellency and force of true faith which for that cause we should be so carefull to obtaine The rest to the eight verse we have expounded before in the fourth Chapter verses 1. 2. 3. Vers 8. There are threescore Queens and fourscore concubines and virgins without number 9. My dove my undefiled is but one she is the onely one of her Mother she is the choice one of her that bare her the daughters saw her and blessed her yea the queens and concubines and they praised her In this eight verse is set down the glorious attendance of the spouse of Christ as we have the like Psal 45. 12. and 14. And as it is likewise said that kings shal be her nursing fathers and queens her nursing mothers a definite number of which queens and concubines being here put for an indefinite and by virgins all chaste worshippers whatsoever being to be understood and therefore they are said to be without number as we find the like speech of such in the Revelation c. 7. 9. All which forenamed queens for birth beauty or busking are no wise comparable to these three in her for all hers is from heaven and spirituall but all their's from the earth and naturall yea as the Psalmist saies This King's daughter is all glorious within with the beauty of holinesse spoken of Psal 110. which by age cannot fade sicknesse cannot blast nor death can quite abolish Next vers 9. the Church is praised from her chastity and unity for which she is blessed and praised blessed by the Daughters and praised by the Queens and Concubins In respect of which her spirituall chastity she is called Vndefiled and in respect of her unity she is called One yea the onely one of her mother that bare her The title that he gives her here calling her his Dove of it we have spoken already cap. 2. 14. whereunto this onely may be added That as every thing in the dove is amiable as her eyes Cant. 1. 15. and her feathers Psal 68. 13. and what not so is the Church in the eyes of Christ who sees no iniquity in Jacob nor perversnesse in Israel not that his justice sees any thing otherwise than it is but that his mercy will not see some things as they are Likewise how he calls her his Dove we have spoken in like manner Therefore 1 She is not her own 1 Cor. 6. ult because bought with a price 2 Neither is she the world 's for so it would love her whereas on the contrary it hates her as it did her Head before her The first property then from whence she is described is her chastity implied in this that she is called Vndefiled not that she is free from all sinning so long as she is in this life but she is so perfectly by justification and reputed so in Christ by gracious acceptation and inchoatively made holy by sanctification and made perfect by the perfection of parts which is evangelicall though not of degrees as the Law requires and is not competent to her estate militant Next she is called One all perfection rising from unity and returning thither so that every thing the neerer it comes to perfection gathers it self up the more towards unity Therefore God is one there is one Heaven one Earth one Church in the earth one King of his Church one Law one Faith one Baptism c. And as there is perfection in unity so there is strength as on the contrary a City or Kingdome divided against themselves cannot stand therefore it is said That for the divisions of Reuben were great thoughts of heart The Church then is called one 1 as not being divided 2 as not being multiplied To begin then with the former Whether we consider the Church as an aggregation of the outward visible particular Churches of Christian professors in common or as the invisible and universall Church of the Elect onely it is still one professing one Lord and so being one in the Head one Faith and so being one in the heart and one Baptism and so being one in the outward face thereof No naturall body being more one than this mysticall is which one head rules one spirit quickens one blood washes one food nourishes and one roab covers c. And so it is one in it selfe and one with Christ as Christ is one with the Father Joh. 17. 22. What Church then has one onely head the Lord one onely faith in the Lord built upon one onely foundation Ephes 2. 20. and one baptism in that faith â—hat is Christ's Dove And as the Church of Christ is one not being divided so is she one not being multiplied For as the Lord gave but one Evaâ— to the first Adam so he will take but one Spouse to himselfe who is the second Adam therefore many particular Churches whether Congregationall or Nationall make up but one Universall Neither are there two Churches when we say Militant and Triumphant but we distinguish onely the divers condition of the divers members of Christ's Church which is but one as they are either in via or else already in patria Observations 1. By this glorious attendance of the Spouse of Christ of the greatest and most honourable persons on earth as Queens who are her nursing mothers beside the glorious attendance of the glorious Angells which is invisible and who are ministring Spirits sent out for her good