Messiah is one and his Dove his Spouse is but one Now I say in that the Church doth demonstrate her blacknesse by the Tents of Kedar in Arabia it may signifie not onely her outward blacknesse as shee seemeth to the World by reason of sin and sorrow but also her inward riches and glory It is as if shee had said I am black of colour and outwardly void of forme or beauty but in wardly I am comely and much to be desired As the Curtaines of Solomon These Curtaines are to set forth her Comelinesse as Kedars Tents did her blacknesse Sometimes Curtains signifie Tents as the Ark of the Lord remained under Curtaines 1 Chron. 17. 1. but Solomons Curtaines seem here to be meant of those Hangings that were in his house and about his bed Solomon was glorious in riches in wealth and in honour he built great Houses set Gardens Planted Vineyards and Trees of all sorts he was glorious in his Man-servants and Maids and had Children born in his House c. Eccles 2. 4 5. Now as all that Solomon had was glorious so in all probability his Curtaines or Hangings were answerable to all the rest of his glory Josephus saith that Solomons Chambers were adorned with Planks of Carved Cedar and of stone and of curious Marble And saith he that which made it more beautifull were three panes of Tapistry and the fourth admirable for artificiall engraving it seemeth that the inward Hangings were more rich then those that were more outwardly This sets forth to us the surpassing glory of the Church who shines in the graces of Christ which exceeds all ordinary glory So though the Church be black outwardly like the Tents of Kedar yet shee is in wardly beautifull as Solomons Curtaines Let us collect some Observations from hence First from the Churches confession I am black c. Observe That sin and the effects thereof towit trouble and sorrow doth very much darken and overcloud the Saints of God You heard that sin was darknesse it selfe and therefore darknesse must needs follow it nothing doth more debase and deforme men then sin and the effects of it Hence it is David complaineth Mine eyes are consumed because of griefe it waxeth old because of all mine Enemies Psal 6. 7. That is his affliction and trouble did cast him very low so that he was like some old deformed man that had lost his eyes And Christ counselleth the Church of Laodicea to buy of him white Rayment that shee might be cloathed and that the shame of her nakednesse might not appear Revel 3. 18. That is take a cloathing of white rayment towit of holinesse and righteousnesse that so thy defects and defaults be not discovered and lie open to thy disgrace Thus it is said of the people of Israel that Moses saw that they were naked For Aaron had made them naked unto their shame amongst their Enemies Exod. 32. 25. That is their fin was discovered as the deformity of a nakedman who wanteth cloaths to cover it or they were naked as being stript of the chiefe Ornament of their souls towit righteousnesse and holinesse And the Lord saith in Ezek. 23. 29. I will discover the nakednesse of thy Whoredomes That is I will make knowne thy shamefull forsaking of me to serve Idolls Nothing in the World doth so much deforme men as sin doth it defiles the Conscience it darkens the understanding it overshadows the affections yea it defiles the whole man from top to toe as we use to say it makes him altogether unbeautifull and deformed Secondly Observe from the Churches confession That true Christians are ingenious to acknowledge their own defects The Daughters of Jerusalem were prevented in laying this charg upon the Church by her own confession There are two special grounds of this ingenuity in the Saints First the glory of God hereupon Joshua exhorteth Achan to this duty My Son give glory to God c. We honour God exceedingly by acknowledging our owne defects we shew forth the honour of his mercy that will not take every advantage against us the honour of his power to pardon the honour of his faithfullnesse in that he keepeth Covenant with sinfull Creatures the honour of his wisdome in knowing all things even the very secrets of the heart yea we give God the glory of all his Attributes for in debasing our selves we lift up Gods glory Secondly the Saints doe by confession ease their owne Consciences this we see in the example of David Psal 32. 3 4 5. When I kept silence sayth he my Bones waxed old I was in great distemper of Spirit and unquiet in my body My moisture was turned into the drought of Summer that is meant of an airy substance whereby the life is cherished which if it be spent it causeth death now for ease in this condition what course doth he take I said saith he I will confesse my sin and thou forgavest the iniquity of my sin hereby the Saints doe not onely glorifie God but also obtaine rest and peace in their owne souls Thirdly Observe The Saints are deformed and without beauty to the outward view of the World The carnall eye seeth no beauty at all in the Disciples of Christ they appeare in the same forme that Christ appeared in to the World in respect of the sufferings of Christ the Prophet speaketh thus His Visage was so marred more then any man and his forme more then the Sonnes of men Isa 52. 14. That is he had no respect or estimation in the eyes of worldly men He seemed a Worme and no man Psal 22. 6. Againe the Prophet brings in worldly men speaking thus of Christ He hath no forme nor comelinesse and when we shall see him there is no beauty that we should desire him Isa 53. 2. And therefore he is despised and rejected of men c. Vers 3. That is he was scarce accounted worthy the name of a man or to be reckoned among the number of men Now if the men of the World could see no beauty in Christ much lesse can they see any beauty in his Servants if they cannot see beauty in the head much lesse in the body if Christ were accounted a dry saplesse Tree what esteem can there be of the branches If they call the master of the House Belzebub how much more shall they call them of his Houshould saith Christ Mat. 10. 25. And if the World hate you yee know saith he that it hated me before it hated you John 15. 18. Hence it is that the Apostle saith We are made as the filth of the World and are the offscouring of all things 1 Cor. 4. 13. The Apostle useth two words to expresse the vile account 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sordes purgamentum that the World have of the Saints towit filth and offscouring the words are of a like import and doe signifie properly filth or dirt scraped off mens shoes or from the pavement of the ground It also signifies saith
godly Master Borroughs the Dung-cart that goes Mr. Borroughs in his Moses Choice through the City into which every one brings his filth and casts in So that it is as much as if the Apostle had said we are despiseable and odious to the outward view of the People and loaden with reproaches and revilings not worthy to be accounted of or esteemed among men yea as men not fit to live in the World But comely Hence Observe Though the Saints are black in themselves yet they are faire in Christ Else they were not fit to match with Jesus Christ it is confessed they are black of themselves but when Christ comes to marry the soule unto himselfe he putteth a kind of divine lustre and beauty upon it whereby he makes it glorious like himselfe yet it's true that we have sinned and have come short of the glory of God but Christ restoreth this glory in us againe this is that the Apostle telleth us when he saith Christ loved the Church and gave himselfe for it even as a Husband giveth himselfe unto his Wife but to what end doth Christ thus give himselfe unto his Church That he might sanctifie and cleanse it with the washing of water by the word that he might present it to himselfe a glorious Church or Spouse not having spot or wrinckle or any such thing but that it should be holy and without blemish Ephes 5. 26 27. And againe he saith Col. 1. 22. Christ hath reconciled us in the body of his flesh through death to present us holy unblameable unreprovable in his sight The Saints are thus glorious in the eyes of Christ in two respects First in respect of Justification so they are absolutely faire and compleat in him They are absolutely freed and discharged of sin being cloathed with Christs righteousnesse they shine forth most gloriously in the beauty thereof And in this sence the Church is pure and undefiled in this World and yet not free from sinfull imperfection But still we must remember our beauty is not connaturall with us but it is a derivative and a borrowed beauty the Saints who are the Members shine in the glory and dignity of him that is head and the Church who is the Spouse of Christ shineth in the beauty of him who is her Husband Secondly the Church is comely in sanctification shee is not onely faire from Christs fairnesse and from his imputative righteousnesse but also in those graces which shee hath received from Christ even in those inherent graces infused into her soule by the Spirit of grace Sanctification is a restoring of the Image and of the glory of God in mans heart making of it conformable and like unto the image of God so saith the Apostle Col. 3. 10. Having put on the new man which is renewed in knowledge after the Image of him that created him Now the new man here spoken of is nothing but the changing of the will to holinesse and righteousnesse wherein consisteth the image of God Secondly in that the Church doth set forth her fairnesse by opposing it against her blacknesse Observe That the Churches fairnesse appears the more in that it is opposed to her deformity Thus it is in nature those that are beautifull appeare to be so most of all when they are compared to them that are deformed As that which is evill appears to be more evill when it is set against that which is good so that which is good appeareth to be more good when it is set against that which is evill The Apostle saith That sin by the Commandement became exceeding sinfull Rom. 7. 13. The Law saith he is holy just and good and sin wrought in me death by that which is good That is by the Law Was that then which is good made death unto me God forbid saith he but sin that it might appeare sin That is being opposed to a holy Law And so the Apostle speaketh in respect of the grace of God Where sin abounded grace 〈◊〉 much more abound Rom. 5. 20. That is grace did not onely countervaile with sin but above measure out-passed it So that if sin reigned unto death even so might grace reigne unto eternall life The power of grace appeareth to be most potent when it 's opposed to the power of sin As black spots in the face make it shew the fairer so the deformity of the Church makes her beauty to be the greater It must be excellent beauty that must cover such deformity it must be infinite and divine beauty that can make the Church in the middest of sin and sorrow say I am comely As the tents of Kedar as the curtains of Solomon Now forasmuch as the Church doth illustrate her blacknesse by the tents of Kedar or by those that dwelt in those tents who though they were black in colour yet very rich in precious things as gold and precious gems Observe That though the Church be deformed and blacke outwardly yet shee is very desireable and beautifull inwardly Notwithstanding Kedars tents were not desireable yet Kedar was full of riches and substance for which it might be desired So the Saints although they are disesteem'd by the world yet they are desireable of Christ The Kings daughter is all glorious within Psal 45. 14. That is shee hath her heart adorned with divine grace as faith hope love c. The Apostle prayed that the Ephesians might be strengthened in the inner man and that Christ might dwell in their hearts by faith Ephes 3. 16 17. And again he saith in 2 Cor. 4. 16. For this cause we faint not but though the outward man perish yet the inward man is renewed day by day By the outward man is meant our bodies our persons and condition by nature which is much depressed by sin and misery and by the inner man he meaneth the regenerate part which is renewed by the holy Ghost and also strengthened daily to beare pressures and afflictions The Temple at Jerusalem was a type both of Christ and of the Christian Church and the greatest glory was inward in the holy of holies and all the glorious Vessels in the Tabernacle did prefigure the glory of the Saints 2. Whereas she doth illustrate her beauty by Solomons curtains observe The graces of Messiah are farre more glorious then all the glory of the world The curtains of Solomon unto which the allusion is made must needs be very glorious answerable to the rest of his glory Wee read in Scripture that there was no glory in the world comparable to his glory the Queen of Sheba was astonished when she beheld it Also we may understand by the tapistry or curtains of Solomon all the glory of his house of which we read of 1 King 10. 1 2. How surpassing them must the glory of those graces be which Christ adorneth his Saints withall whereof Solomons curtains was but an earthly shadow or type Now if the spirituall comelines and beauty of the Spouse now in
owne weaknesse to comply and yield to the corruptions of the times for feare of persecution or for love of the World In that I have been slothfull and sluggish in keeping that which was committed to my trust The wise man speaketh of the sloathfull mans Vineyard thus I went up by the field of the sloathfull and by the Vineyard of the man void of understanding and lo it was all growne over with thornes c. Prov. 34. 30 31. So the Church here had been sloathfull and carelesse of her Vineyard she was over-run with the weeds of sin and superstition and with the Thornes and nettles of persecution Now this shee giveth out as the last cause of her blacknesse and deformity namely her not keeping well her owne Vineyard Now let us prooceed to the Observations that these words thus opened will afford us First Looke not upon me that is not with disdaine or contempt Hence Observe That we ought not to disdaine or contemne our Brethren in Affliction To him that is in affliction saith Job pitty should be shewed from his Friends Job 6. 12. It is in the Originall To him that is melted for afflictions melt the heart of man and therefore pitty ought to be shewne The word translated pitty signifies a pious affection of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pietas bonitas benignitas mercy goodnesse and pity so that Bowells of compassion ought rather to be shewn to Brethren in misery then contempt and disdaine Secondly Looke not upon me that is with triumph and rejoycing over me Hence Observe As we ought not to disdaine much lesse should we triumph or rejoyce at the affliction of our Brethren This was a brand upon Edom the Posterity of Esau where the Lord saith Thou shouldest not have looked on the day of thy Brother Obad. Vers 12. That is thou shouldest not have insulted and tryumphed over thy Brethren towit the Children of Israel and of the seed of Jacob who was Brother to Esau their Father The contrary is that for which Doeg the Edomite was sharpely reprehended for in Psal 52. 1. Why boastest thou thy selfe in mischiefe O mighty man That is why doest thou insult and vaunt in thy wickednesse and that because the Lords Priests were slaine by the hand of Saul the word signifies to vaunt insult or to rage like a mad man and therefore foolish and vaineglorious Boasters are called in Hebrew Holelim which cometh of the root Halal to praise or extoll but when men are lifted up at evill then it is folly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Splenduit metaphorice laudavit celebravit per antiphrasin and madnesse as all they that rejoyce at the affliction of the Saints shall find it to be nothing but folly and madnesse in the end Thirdly Look not upon me with horrour and astonishment Againe Observe Insanus insanivit Unde Halle lujah praise ye Jab The afflictions or the deformities of the Saints should not dishearten or drive us off from the wayes of Christ If our owne afflictions should not make us flag or faile much lesse the afflictions of others the Apostle comforteth the Saints in that they were tempted and tried There hath no temptation taken you saith he but such as is common to man By temptation he meaneth affliction and persecution whereby their faith was tried as Gold in the fire and saith he such afflictions are common to man That is it is no more then is incident to man as man you might have had as great afflictions as any you have endured even as you are men for as men you are subject to as great afflictions as any that have befallen you but saith he God is faithfull who will not suffer you to be tempted above that you are able That is God will so moderate the affliction and prevent you with grace and strength which shall inable you to beare the temptation And with the temptation will make a way to escape He will give an issue together with the temptation 1 Cor. 10. 13. now if the Saints have no affliction but such as they might have had as they were men and that affliction measured out to their strength or their strength raised according to the temptation and in that they are not onely kept under but delivered out of affliction there is nothing in the afflictions of the Saints if well considered that may dishearten or discourage us in the ways of Christ The Church saith no lesse her selfe in the Text Looke not upon me with astonishment and feare Because I am blackish or somewhat black as if shee had said my blacknesse is not so much as to trouble or amaze you I am not altogether black though my outside be something blackish yet my inside is faire and beautifull Hence Observe That there is no evill sufficient in the afflictions or deformities of the Saints as to be a stumbling block unto us either to cause us to disdaine them or to feare the like afflictions The evill of sin is the greatest evill and the evill of affliction is but a fruit of the evill of sin Now the Apostle doth triumph both over sin and affliction 1 Cor. 15. 55 56. O death where is thy Sting O grave or hell where is thy Victory Now he tells us the evill of both these is taken away The Sting of death is sin That is sin is death's weapon by which it is armed against us but when sin is taken away the sting of death is also taken away But how comes sin to be so prevalent and strong The Apostle telleth us The strength of sin is the Law That is sin is not imputed to us but by the Law and our flesh doth alwayes oppose that which is commanded But saith he thanks be to God which giveth us the Victory through Jesus Christ our Lord. Now mark what the Apostles Exhortation is upon this Therefore my Brethren be yee stedfast and unmoveable let nothing cause you to forsake the way of Christ it is not affliction or sin shall hinder your acceptance with him Forasmuch saith he as you know your labour is not in vaine in the Lord. The afflictions of the Saints are but something like afflictions they are not afflictions themselves they are but the outsides of afflictions the sting and evill of them is taken away Thus the Apostle affirmeth in 2 Cor. 4 8 9 10. We are troubled on every side yet not distressed That is though we are beset round with trouble yet God gives an issue and makes a way for escape VVe are perplexed but not in despaire we are never without hope Persecuted but not forsaken the Angell of Gods presence going always before us cast downe but not destroyed though affliction may keep us under yet it shall never consume us And againe the Apostle saith in 2 Cor. 6. 8 9 10. As deceivers and yet true as unknowne and yet well knowne as dying and behold we live as chastened and not killed as sorrowfull yet alwayes rejoycing
and with the fancies of men bur with that food that comes downe from Heaven with solid and everlasting food or Secondly we may understand these to be the true Shepheards of Jesus Christ which of old fed the flock of God as many Scriptures restifie Psal 77. 21. Thou leddest thy people like a flock by the hand of Moses and of Aaron .. That is Moses and Aaron did guide direct feed instruct and teach thy people as a Shepheard doth his flock And the Apostle exhorts the Hebrews To remember them that had the rule over them or as it is in the Originall As are the guides unto you such as the Lord had 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Heb. 13. 7. filled by his Spirit with understanding were as guides and Shepheards to weaker Christians Now if we understand the words according to this Interpretation then we must read them thus Feed thy Kids with or near the Shepheards Tents that is bring thy young and weak Christians to those that are the Shepheards of Jesus Christ whom the Lord hath indued with spirituall wisdome and understanding to feed guide and direct them We may take the words in either of these senses for they both hold forth one and the same thing towit that the Lambs of Christ the members of his Church should not be fed with husks and Hogs-meat of the inventions of mans braine and with the superstistitious ceremonies of false Churches but with the pure and wholsome food of Christ's word and doctrine and with Ordinances and Laws of the King of Sion they should be fed guided preserved and governed by Christ alone The words being thus explained let us gather some Observations from them Goe forth c. First in that Christ directeth his Church to goe forth from her blacknesse ignorance and superstition Hence Observe That Christians are not to sit downe under but to arise and depart from sin ignorance and superstition First they are to goe out of former evills of blacknesse and ignorance unto purity and saving knowledge Thus did Paul at his Conversion turne from persecuting the Church of Christ and fell to preach Christ And thus the Apostle exhorts the whole Church To lift up the hands which hang downe and the feeble knees and make strait paths for their feet lest that which is lame be turned out of the way but let it rather be healed Heb. 12. 12 13. That is they ought not to yield and give over because of the sharpnesse of affliction but lift up their hands as men ready to fight and their feet as men ready to run and make straight paths for their feet Lest that which is lame be turned out of the way That is least by yeilding to the temptation they that are weake seek by-paths for avoiding the danger thereof whereas they should by strengthening their hands quit themselves and walke in a straight and even path And we are exhorted to abhorre that which is evill and cleave to that which is good Rom. 12. 9. We must depart from sin and blacknesse and cleave to that which is good and comely Secondly Christians must goe forth from one degree of grace to another they must not rest in their first beginnings of grace of wisdome and of knowledge but proceed by making an addition thereunto And so Israel went from strength to strength Psal 84. That is increasing their strength daily more and more like to this saith the Apostle we are changed into the image of God from glory to glory 2 Cor. 3. 18. That is from grace to grace from one degree of perfection unto another untill the image of God be perfectly restored in us by the Spirit of the Lord. And Gods justice is revealed from faith to faith Rom. 1. 17. to the increasing of faith more and more Thus Solomon tells us that the path of the just shineth more and more unto a perfect day Prov. 4. 18. His light shall increase untill it come to perfection Hence it is that the Apostle prays that the faith of the Thessalonians might be perfect 1 Thess 3. 10. The word in the Originall here Translated perfect signifies to make even 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The word signifies to make even or to set that which is out of joint or dillocuted so make it sound perfect because an even number is a perfect number and so consequently signifies perfection also the Apostle desires they may be more and more confirmed in their faith untill they come to perfection Thirdly Christians are not onely to goe forth from that which is evill unto that which is good and from the smaller degrees of good to greater perfections of it but also from all kind of superstition and idolatry unto pure worship and sanctity Christians must not content themselves to sit downe in Babylon or in Aegypt but they must depart out from thence as the Children of Israel did and to worship the Lord in Canaan Antichrist is called mysticall Babylon Revel 18. 2. from whence the Lord calls his people vers 4. And he is called Aegypt and Sodome Revel 11. 8. he is called Sodome for uncleannesse and wickednesse as we may see in Gen. 19. 5. and Aegypt for oppressing the people of the Lord and for idolatry And John addeth Where saith he our Lord was crucified either he means he was Crucified under Rome's Dominion by the authority of that Empire or else Christ was Crucified and put to death in Aegypt in respect of his Saints in whom he suffered very much Now the Lord calleth his people out of Aegypt and out of Sodome and Babylon That is from their spirituall idolatry and superstition and from their sin and wickednesse Thus the Lord called his people out of Babylon in Isa 52. 11. Depart yee depart yee saith the Prophet goe yee out from thence touch no uncleane thing goe yee out of the midst of her be yee cleane that beare the vessels of the Lord. This was an admonition from the Lord warning those that were faithfull not to pollute themselves with Babylonian superstitions And we have the like call from the Apostle Wherefore come out from among them and be yee seperate saith the Lord and touch no unclean thing and I will receive you 2 Cor. 6. 17. This is meant of comming out from spirituall idolatry as is apparent by vers 14. Be not unequally yoaked saith the Apostle with unbelievers That is be not yoked or enthralled with Heathenish idolatry be not pertakers with infidells in superstition The Greeke Scholiast render it thus Draw not downe the beame or incline not in any part to the superstitions of the heathen For the metaphor is taken from Beasts that draw both in one yoke and the one lesse then the other draweth downe the burthen upon the other which is unequall Thus it is for the faithfull to joine with unbelievers in matter of divine worship and service it is an unequall thing and therefore the Lord would have us take no such yoke
dispensed unto the Saints in the days of the Gospel all those carnall Ordinances of meats and drinks and diverse washings should be turned into a more spirituall administration The Apostle telleth us that those rites and ordinances under the Law stood only in meats and drinks and diverse washings and carnall ordinances imposed on them untill the time of reformation Hebr. 9. 10. The Apostle sums up all legall rites and shadows whatsoever calling them carnall ordinances of justifications of the flesh because they did sanctifie only to the purifying of the flesh freeing of those who used them from legall pollutions And saith he these were imposed untill the time of reformation that is untill Christ came in the flesh who should reform all such carnall rites and ceremonies with all those legal observations services exhibiting the truth and reality of spirituall things signified by them and by instituting a more holy and spirituall worship We may take either of the two last interpretations either of the encrease of grace unto the church then present or of those plentiful measures of grace and spirituall administrations under the Gospel First if wee take the meaning of the words for an increase of grace oberve That where ever the Lord begins a work of grace hee doth adde new supplies of grace to such beginnings This is that the Apostle was very confident of in behalfe of the Philippians That hee that had begun a good worke in them would finish it untill the day of Christ Phil. 1. 6. And he saith in Heb. 12. 2. Christ is the author and finisher of our faith When God had made the world he did not cease from exercising his power but it is still at work for the upholding of the creation so concerning the work of the new Creation I mean the work of grace in the soule Christ doth not only begin this work or work some small degrees of it but he doth proceed to maintain what he hath begun and to encrease that which he maintains and to perfect what he doth encrease carrying the soule from glory to glory 2. If wee understand the words of those glorious things that were to be exhibited by Christ in the time of the Gospel Observe hence That the Doctrine of faith and ordinances of the Gospell with the graces accompanying them are much more glorious and excellent then those under the law This glorious Gospel the Apostle sets forth at large in 2 Cor. 3. from vers 7. unto vers 11. But if the ministration of death written and engraven in stones were glorious c. how shall not the ministration of the spirit be more glorious He calleth the law the ministry of death because the letter killeth because it doth not communicate an ability to man to keep the same neither makes any promise of forgivenesse unto the transgressor for tste tenour of it runs thus Cursed is every one that abideth not in all the things which are written in the law It convinceth us of sinne and therefore it 's called the ministration of death and condemnatâ—on but the Gospel is the ministration of the Spirit and of life and righteousness because the Gospel doth not only shew the way to life by Christ but it is accompanied with the power of the holy Spirit whereby wee are raised from the death of sinne and quickned to the life of holinesse and it doth also crown us with righteousnesse administring the same unto us by Jesus Christ Hence saith the Apostle in vers 10. For that which was made glorious had no glory in this respect by reason of the glory that excelleth That is all those legall administrations which had some kind of glory upon them yet they had no glory comparatively as the light of a candle shines very bright in the night but it is obscured in the day-time so is the light of the Moone obscured by the light of the Sunne so likewise is the glory of the Law obscured by the light of the Gospel that it seems to have no glory or light at all Indeed the law was glorious in two respects especially 1. In respect of the promulgation of it as the Apostle shewes Heb. 12. 18 19. There was fire and blacknesse and darknesse and tempest and the sound of a Trumpet and the voyce of words c. The Lord came in great Majestie to give the Law even as the Kings of the earth do put on their garments of State when they goe to enact Laws but Christ discovered more glory upon the Mount at his transfiguration there was Moses and Elias and the voyce of God from heaven and the appearance of the holy Ghost descending upon him c. And hence it is the glory of Mount Sion exceeds the glory of Mount Sinai 2. In respect of the matter of the Law it was glorious it contained the image and glory of God which at first was stamped upon mans heart and after written in the tables of stone but now the Gospel holds forth this image as stamped upon Christ and so represented to us again This the Apostle testifies unto us in 2 Cor. 4. 4. saying Lest the light of the glorious Gospel of Christ who is the image of God should shine into their hearts And Christ is called the expresse forme or image of his person Heb. 1. 3. This is spoken not only in respect of his divine nature but also in regard that hee is God manifest in the flesh by whom the glory and righteousnesse grace mercy goodnesse wisddome and power of God is revealed unto us Again the Apostle telleth us that the glory of the ministration excelleth that of the law because that of the law is to be done away and that of the Gospel was to remain 2 Cor. 3. 11. All those carnall rites and ordinances of the Law were to be abolished and the Lord promises that in their stead he wil create new heavens and a new earth and the former shall not be remembred or come into mind Isa 65. 17. The Lord would so alter and change the state of his Church that it shall seem to be a new world and the spirituall excellency thereof shall so much exceed that which was before that the consideration of the one shall seem to drown and abolish the memory of the other The Apostle doth argue the abolishing of the old Ordinances and the continuance of the new thus In that he saith a new covenant speaking of the promise of God hee hath made the first old now that which decayeth and waxeth old is ready to vanish away Heb. 8. 13. That is the old legall administration shall be disannulled or abrogated at the comming in of that which is new To conclude in the times of restauration of the Gospel all things shall be altered for the better as in Isa 30. 26. The light of the Moon shall be as the light of the Sun and the light of the Sun shall be seven-fold as the light of seven dayes c. That is
there is not only abundance but a redundancy and overflowing of all good things Christ is able yea is willing to doe for us farre more abundantly then wee are able to thinke or speake Ephes 3. 20. Christ doth not bestow some small measure of grace life peace c. on his people but he gives it in abundance It followeth O friends O beloved Christ out of the abundance of his affections doth multiply new titles for his Spouse calling her friend and beloved They that doe his commandements are his friends Joh. 15. 14. Abraham is called the friend of God Isa 41. 8. friendship is the sweetnesse and strength of love therefore he addeth O beloved so plentifull and kind hearted is the Lord that he cannot keep his joy within himselfe but stirreth up his friends and companions to eat and drinke and rejoyce with him Those good things that neither eye hath seene nor eare heard that are above our reach to conceive of are for those that love him 1 Cor. 2. 9. Now in that Christ doth invite his Spouse to this heavenly banquet by new Titles of love and friendship Hence Observe That there is sweet love and friendship between Chaist and his Saints All kinds of love and friendship meet in Christ towards his Spouse and so againe in the Spouse towards him here is the friendship of all relations in the world as of husband brother friend c. here is a free opening his bosome to the Saints and they againe opening of their hearts to him Here 's mutuall delight in one anothers good and happinesse Christ is much delighted in all the good and hapinesse of the Spouse and she is as much delighted in the happinesse and glorie of Christ So much for the fourth Chapter CANTICLES CHAP. V. VERS 1 2 3 4 5 6. I sleep but my heart waketh it is the voyce of my Beloved that knocketh saying open to me my Sister my Love my Dove my Vndefiled for my head is filled with dew and my locks with the drops of the night I have put off my Coat how shall I put it on I have washed my Feet how shall I defile them My Beloved put in his hand by the hole of the Door and my bowells were moved for him I rose up to open to my Beloved and my hands dropped with Myrrhe and my fingers with sweet smelling Myrrhe upon the handles of the lock I opened to my Beloved but my Beloved had withdrawne himselfe and was gone My soule failed when he spake I sought him but I could not find him I called him but he gave me no answer The Watchmen that goe about the City found me they smote me they wounded me the keepers of the walls tooke away the Veile from me WEE had in the former Chapter almost nothing but the praises and commendations which Christ giveth to his Church so highly and with so many speeches doth he magnifie and extoll her beauty and her glory and excellency Here in this Chapter we have another manner of song even an accusing and a bewailing Song for here shee accuseth her self and bewaileth her owne unkindnesse and undutifullnesse which she shewed to her most kind and loving Spouse reporting also the great affliction and calamity that came upon her by that meanes And after all this we have the meanes whereby shee recovers her selfe againe In this Chapter observe two things First a complaint of the Spouse which she maketh accusing her selfe for some negligences towards her beloved and this is contained in the six first Verses Wherein also there are two especiall matters delivered unto us First an open acknowledgment of her offence committed Vers 1 2 3 4. Secondly a recitall of the miseries that fell upon her by meanes of her neglect Vers 5 6. The second thing set forth unto us in this Chapter is a familiar parly had betweene the Spouse and such as were her friends and acquaintance who demanding some questions of her the Church instructeth them concerning the state dwelling and mutuall fellowship that is betwixt her and Christ This matter beginneth at Vers 7. and reacheth to the end of the Chapter The questions with the answers thereto concerne two things 1. There is something demanded about Christ himselfe in Vers 8. whereunto there is a large answer beginning at the 9. Vers and holdeth to the 15. wherein the Spouse doth set forth her beloved by many elegant expressions the issue whereof was that the daughters of Jerusalem became likewise enamour'd with him and therefore question the place of his abode the question being contained in Vers 16. and the answer in the two last verses the occasion both of the one and of the other was that vehement charge that the Spouse giveth her friends in the seaventh verse both concerning Christ himselfe and the place where they should find him The first thing that offers it selfe to our consideration is the Churches complaint accusing of her selfe saying I sleep but my heart waketh c. Here is a description of the Churches temptation which is worldly drowsinesse and security wherein to the godly sometimes fall She had enjoyed a comfortable intercourse with Christ but now she falleth into a deep temptation from the strength and prevalency of corruption Hence Observe in the generall That the Spouse is not alwayes in one and the same temper It was not long agoe that the Spouse was in a sweet lovely gracious temper and now on the suddaine shee falls into a fit of drousinesse and security Thus it was with Abraham somtimes strong in faith and somtimes fearfull as when he denyed his wife David was somtimes full of confidence and boldnesse triumphing in the Lord saying Whom shall I feare And somtimes againe I shall one day fall by the hand of Saul So Peter somtimes confident and againe somtimes overcome with feare But to come to the words in particular I sleep but my heart waketh The words containe 1. A Confession I sleep 2. An acknowledgement But my heart waketh These words declare a two-fold condition of the Spouse The one is a sleepy drowsie estate which proceedeth from the flesh and unregenerate part the other a waking or watchfull condition which proceedeth from the spirit of Christ within her I sleep or I sleeping as it is in the Originall these are the words of the Spouse declaring what befell her in the night season while she slept The sleep of the body is a deading and benuming of the outward sences insomuch that it is the very image of death and it is dangerous because when man sleepeth his enemy watcheth as in the parable of the seed When the husbandman slept the envious man sowed Tares Matth. 13. 25. Now we must consider here three things especially 1. What this sleep is 2. Whence it proceedeth 3. What the effects thereof be 1. We cannot understand this of a bodily or naturall sleep for the Spouse is considered according to her heavenly and spirituall birth and therefore must
and sweet and therefore compared here to myrrhe The graces and prayers of the Saints are said to be sweet as it is Revel 8. 4. Christ ming leth them with his owne sweet odours and so perfumes them before his Father The wicked are abhomination to the Lord because he abhorrs them their services and whatsoever in them is but the righteous man is his delight Prov. 15. 8. Christ will burne up sinne and consume all the drosse of his Saints and accept that which is sweet of his owne spirit in in them All the actions of the flesh are nothing but sinfull workes but the actions wrought by the hand of Christ the finger of God and power of Spirit these actions are sweet holy and gracious Secondly Observe That the sweetnesse of the Saints proceeds from Christs sweetnesse Christ first leaves myrrhe and the fingers of the Spouse drop myrrhe He was anointed with the Oyle of gladnesse above his fellows and out of the fulnesse of his divine annointings we receive grace for grace The head being anointed the oyle ranne downe to the skirts of Aarons garment wee have all from our head grace for his grace love for his love priviledge for his priviledge he is a sonne so are wee sonnes we are heires of heaven as he is heire of God all his dignities offices priviledges graces and preferrements are ours So that looke whatsoever grace or priviledge is in the head it descends downe to the Members who share with the head in every vertue so that all our graces are from his grace our life from his life our myrrhe from his myrrhe It followeth in the next verse VERS 5. I opened to my beloved but my beloved had withdrawne himselfe and was gone my soule failed when he spake I sought him but I could not finde him I called him but he gave me no answer HEre wee see the troubles and sorrows which befall the Spouse because of her former negligence and securitie Christ will not let her lye asleep on her bed of ease but will come to awaken her In the verse wee have First The action of the Spouse I opened to my beloved Secondly The discouragements of the Spouse and they are three First Christs leaving of her My beloved had withdrawne himselfe Secondly Her inward griefe and sorrow My soule failed c. Thirdly She had no answer notwithstanding all her seeking I sought him but he gave me no answer c. I opened or I my selfe opened to my beloved as before this noteth a further degree of grace in the Spouse that she did not only rise up but opened the doore giveth up the strength and power of heart and affections unto him willing that the everlasting King of glorie should come in and reigne there Hence Observe That gracious affections produce gracious actions Where there is the truth of affection it will discover it selfe in holy action after her affections were moved she presently openeth to her beloved The will minde and understanding guide the outward man therefore if these be touched and wrought upon it will quickly appeare in outward action as soone as her bowels were moved and that her fingers dropt myrrhe she shews the truth of her affection in opening unto and making after her beloved Thus much for the action of the Spouse her discouragements follow But my beloved had withdrawne himselfe Withdrawne or passed away to wit secretly and quietly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Transivit particularly also putting up the great injurie of refusall that shee had offered him passed by to wit the doores and so went away The doubling of the complaint for his departure sheweth her passion and griefe in that she thought he had been at the doore when she opened but now he was gone she could not enjoy his presence and favour as formerly she had to her unspeakeable comfort This is strange that he calleth and knocketh when she was asleep and lay in her bed and now when she is risen out of her bed and openeth the doore to let him in he withdraweth himselfe and will not be seene her unkinde dealing did deserve this Hence Observe That Christ doth sometimes withdraw himselfe from his Saints according to their sense and apprehension So God did withdraw from Christ when he cryed out My God my God why hast thou forsaken me but yet at that time God was neere him and did uphold him by his power and so for the Saints such desertions as these proceed from love from him that doth withdraw himselfe he doth it of purpose for their good and that out of a singular love but seeing Christ doth alwayes dwell in the Saints how can it be said that he doth withdraw himselfe out of their sight especially when he hath made their hands to drop with myrrhe This is out of question that Christ is alwayes present in the souls of the faithfull and yet to their thinking and apprehension he seemeth to be absent He doth still support them by his power and spirit and yet they have not the lively and comfortable feeling of his presence which they desire and sometimes happily did enjoy Then the heart is troubled then they mourne then they seeke and call after him for shee saith My soule failed when he spake My soule went forth or it left me and was gone it failed and fainted within me I was as one without life even as one dead through feare and griefe The departure of the soule from the body is death she was now as it were in a swoone or halfe dead for the time Alas now shee is afraid that her unkinde dealing should cause him to forsake her Who is able to expresse the griefe and sorrow the godly soule hath when it seeketh to feele the consolation of Christ and he hideth his face True it is that the Spouse could not lament she could not open the doore seeking and calling after him unlesse he were present and did worke these things in her for all these things proceed from his grace but yet he doth seeme to be absent which makes her crye out my soule my strength my life my comfort is departed from me When he spake When he spake or while he was speaking or rather because of his Speech to me which I had neglected for however the Hebrew will beare both yet I thinke the latter most agreeable with the purpose of the Spouse which is to agravate her offence and also to shew the miseries that she fell into for so great neglect So the sence is My soule failed because of speech or for the words which he had used when he so lovingly called unto me as before in verse 2. saying Open unto me my sister my love my dove my undefiled for my head is full of dew c. Now when the Spirit had moved upon her heart and affections then she remembred the words of her beloved Hence Observe First That Christ's words makes after impressions in the hearts of the Saints though
words by the property and by the effect For my beloved that goeth downe sweetly By the beloved usually in this Song is meant Christ by going downe sweetly or streightly or to righteousnes for so we may read the words That goeth to my beloved to righteousnesse That is straightly or according to righteousnesse Hereby is signified the nature or quality of pure wine which sheweth the goodnesse thereof by moving and springing in the cup whereby it is discerned to be the best wine and most pleasing to those that drinke it Like to this is the phrase that Solomon useth in Prov. 23. 31. Looke not on the wine when it is red when it giveth his colour in the Cup when it moveth it selfe aright Or as we may read it when it moveth or walketh in righteousnesse The nature of the best wine is thus described whereby men are allured to drinke of it so here the wine of the Spouse towit that holy word and pure doctrine of hers is declared to be pleasing and right in the eyes of Christ her beloved The Spouse is filled with the Spirit and not with wine as the Apostle speaks and this is that which is so pleasing unto Christ it is such a wine that the Spouse sends unto her beloved The effect of this wine follows Causing the lips of those that are asleep to speake Another commendation of the wine it causeth the lips to speake or it maketh to speake or it giveth utterance to the lips of those that be asleep The Hebrew word Jashan translated asleep signifies both to sleep and to wax old therefore some Translations read it Causing the lips of the ancient to speake Old folk many times be dull and heavy of speech but this wine hath force in it that it will open their mouths and cause them to utter the language of the Spirit of God And the word may also be turned to sleep this wine is so strong that it quickneth up the heavy senses and doth after a sort as it were refresh the mind even of those that are asleep This manner of speech though as we respect the similitude it may seeme hiperbolicall or very excessive yea more then true yet if we respect the spirituall meaning we shall find it is truth it selfe for what is Christs purpose here but that his Spouse should be filled with the fullnesse of God whereby she should be able to speake of the things of God in such power and delightfullnesse of speech that it shall raise men up from the dead not onely from naturall death but from the sleep of death and sin Hence Observe That the Saints declaring the Gospell of Christ from the fullnesse of God in them doe raise men out of the sleep of death and sin and makes them speake with new tongues the praise of the glory of God The Saints are filled with the Spirit as with the best wine whereby they declare the excellent things of God which we may understand by the roofe of the mouth which is the principall instrument of nature given us to frame our voyce by See Chap. 5. 15. this excellency is pleasing to Christ it is as wine for the beloved it is such wine as the Spouse can commend to her best friend it is such as goeth downe straightly or in righteousnesse it is so pure it allureth all that seeth it to drinke of the same This wine is the immortall seed 1 Pet. 1. 23. it is the power of God to salvation Rom. 1. 16. By which we are quickned and raised up together and made to sit together in heavenly places with Christ Ephes 2. 1. 6. This wine maketh men talkative Prov. 23. 29. it maketh men utter the mysteries of the Kingdome of God as the Disciples when some thought they were full of new wine prophecyed and spake with other tongues the great works of God as the Spirit gave them utterance Acts 2. 4. 11. 12. c. by this those that are a sleep yea in a dead sleep of sin it raiseth and quickneth such it causes their lips to praise God which before had no power that way When sinners are awakened by the internall word of the Gospell it 's said Awake thou that sleepest and arise from the dead and Christ shall give thee life Ephes 5. 14. And so it 's prophecyed Thy dead men shall live with my dead body shall they arise awake and sing yee that dwell in the dust Isa 26. 19. And thus the dead bones of the house of Israel are said to be raised at the Prophecy Ezek. 37. And not onely dead men that are asleep but those that are ancient having their senses dulled and are very slow to speak this wine shall revive the spirits of the aged or such as are in a state of security as the Spouse acknowledgeth her selfe in Song 5. 2. are inabled by this spirituall wine to speake yea The Tongue of the dumb shall sing for in the wildernesse shall breake forth waters and streams in the desart Isa 35. 6. when the Saints are filled with the streams of living waters and made drunk with the spirituall wine of the Kingdome of God then they shall sing forth the praise of God Thus far we have had Christs commendations of his Spouse with his promises unto her Now followeth the answer of the Spouse or her returne of love unto Christ in the residue of the Chapter VERS 10. I am my beloveds and his desire is towards me CHrist having commended his Spouse before to the end he might comfort her by leting her know that her blot was wholly taken away and that her comelinesse and beauty was perfect and pleasing in his eyes And having promised what he would doe for her in uniting himselfe unto her and also declared how fruitfull sweet and precious she should become thereby Now the Church answereth expressing at large her affection and duty towards Christ that seing his kindnesse hath been so great towards her she doth even as it were dedicate vow and consecrate her selfe and all that she hath unto him hasting in desire and longing for a neerer communion with him But to come to her words I am my beloveds and his desire is towards me The conjunction of the words may be taken thus Seing or because his affection is towards me For in the first clause of the sentence she consecrateth her selfe wholly unto Christ saying I am my beloveds and in the latter clause she rendereth a reason saying Because his affection is towards me His kindnesse towards me wrought this effect that she and all hers shall be dedicated unto him The cause alwayes goeth before the effect Here the Spouse then as full of the wine of the Spirit and consolation from the Lord testifieth her assurance in him and that she doth in the right of a ffiance and marriage belong unto him in that she saith I am my beloveds And the ground of it is For his desire is towards me That is he doth desire me
my Mother when I should find thee without I would kisse thee yet I should not be dispised I would lead thee and bring thee into my Mothers house who would instruct me I would cause thee to drinke of spiced wine of the juyce of my Pomegranate His left hand should be under my head and his right hand should imbrace me I charge you O daughters of Jerusalem that ye stir not up nor awake my love untill he please Who is this that commeth up from the Wildernesse leaning upon her beloved I raised thee up under the Apple-tree there thy Mother brought thee forth there she brought thee forth that bare thee Set me as a Seale upon thine heart as a Seale upon thine Arme for love is strong as death jealosie is cruell as the Grave the coals thereof are coals of fire which hath a most vehement flame VVEE have had in this Song the condition and state of the Spouse which hath been variable and after diverse sorts as even now calling and crying out for her well-beloved Not long after we have her as it were set down and the Bridegroome calling upon her to arise and come away yea sometimes she is not onely set downe but also she is laid downe and asleep the Saints doe not continue alwayes alike but however they swarve for a time yet they returne and their end is commendable And therefore the Church is here even to the end of the Song declaring her faith and good affection towards Christ But to come to the words themselves of this Chapter First in generall the Spouse doth declare what a great desire she hath to be in his presence and to retaine him with her which ariseth from a vehement love whose heat cannot be quenched as she expresseth in the sequell of the Chapter Christ and the Spouse be of one family as Brothers and Sisters doe dwell together in familiarity each doth usually know where to find the other According to this she saith O that thou wert as my Brother that sucked the Breasts of my Mother when I should find thee without I would kisse thee yet I should not be dispised In this verse the Spouse declareth her earnest affection unto Christ wishing that she might continually enjoy him as a most faithfull friend We have in this verse First an exclamation or wish expressing her fervent desire O that thou wert as my Brother This wish is amplified by saying That sucked the breasts of my Mother Secondly the resolution of the Spouse in case she had obtained her desire in these words When I should find thee without I would kisse thee This also is amplified wherein she doth as it were set feare and shame a side by adding Yet I should not be ashamed O that thou wert as my Brother c. Some read the words thus O if some would give thee or who will give thee Such phrases are often used for formes of wishing in the Scripture as in Psal 14. 7. Who shall give Salvation to Israel That is O that the Salvation of Israel were come The Apostle alludes to this forme of speech when he saith Who shall deliver me from the body of this death Rom. 7. 24. It is an expression of an earnest wish or desire in the Spouse here wherein she doth declare her earnest desire of the brother-hood love and fellowship of Christ whereby she might manifest her love to him againe Her desire of him is that he would be to her As a Brother That is most faithfull friendly and loving See Gen. 13. 8. Psal 133. 1. Brother-hood signifies some neer conjunction and relation either by nature or by Covenant Zach. 11. 14. Such as are companions in like condition quality or action are called brethren Prov. 18. 9. Gen. 49. 5. Now Christ is not onely the Brother of the Spouse in respect of his humanity taking on him the same flesh and blood Heb. 2. 14. but also by that onenesse in fellowship and communion in the Spirit having one father one blessednesse and glory Thus Christ calls his Saints Brethren Heb. 2. 11 12. in respect of that spirituall union and fellowship between them It 's added That sucked the breasts of my Mother The Spouse is not contented onely to have Christ as a Brother but as a most naturall kind Brother because many times it falleth out that brethren are at great jarres through the neglect or forgetfullnesse of those brotherly bonds between them therefore the Spouse desireth that Christ may be a most naturall kind-hearted brother to her as one that sucked her Mother for betweene brethren of the same Mother the love and affections are the most ardent as is testified by Joseph in his affections toward his Brother Benjamin Gen. 43. 29 30. By the Mother here we may understand the heavenly Jerusalem which is above which the Apostle calls The Mother of us all Gal. 4. 26. To suck the breasts of this Mother is to partake and enjoy the sweet refreshing comforts of the Church or assembly of the first borne to be refreshed with the fatnesse and sweetnesse of Gods house towit the sweet consolations of the Spirit Isa 66. 10. 11. Now we must know that Christ and his people make but one body and is mystically called Christ 1 Cor. 12. 12. and therefore here where it is said that Christ doth suck these breasts it is meant of Saints or Christ in the Saints is refreshed and comforted Hence Observe First That the Spouse is very earnest and desirous of a neer brotherhood and communion with Christ O that thou wert as my Brother c. Nothing satisfies the Saints but fellowship with the Father and the Sonne nothing but a sweet communion with Christ in all his graces The Saints are onely delighted with his love and sweetnesse and continually desire in a most comfortable and familiar way to enjoy his divine presence Secondly Observe That Christ is refreshed in his Saints refreshments For as you heard before he and his Saints are one body and hence it is that when Saints are begotten unto God Christ is formed in them Gal. 4. 19. and as they are nourished by the sincere milke of the word so is Christ also nourished grows more more in stature and fullnesse For that which is properly the person of the Saint or the Saint-ship it selfe is part of Christ Christ is diffused into all his Saints and they all make but one compleat body and therefore as the body is said to suck the breasts of spirituall consolation Christ may also be said to suck those breasts for it is Christ in the Saints that is nourished so when the Saints encrease it is the increasings of the Lord and the growth of the Saints is the growth of Christ It followeth When I should find thee without I would kisse thee yet I should not be despised Here is the resolution of the Spouse When I finde thee or though I find thee in the streets that is in open and