joyned unto Christ and to enjoy his presence that she might have sweet and most comfortable communion with her head and Spouse and this is from vers 2. to the end of vers 7. 2. There is contained the ready offer of Christ to entertain and embrace his beloved Church together with a mutuall commendation one of another and both setting forth the praises of each other from vers 8. to the end of the Chapter In the first part observe 1. The Churches earnest wishes and desires ver 2 3 4. 2. She preventeth some objections that might be made against her vers 5 6 7. The earnest desire of the Church is set down under the similitude of a lover Let him kisse mee with the kisses of his mouth c. In this Vers observe two things 1. The Churches prayer or request to Christ in these words Let him kisse me c. 2. The reason of her prayer wherein shee sets forth the excellency of Christs love in these words For thy love is better then wine To kisse in the Scripture noteth 3. things 1. It noteth worship and service as we have is in the Prophet Hosea Chap. 13. vers 2. Let the mâ—â— that sacrifice kisse the calves it being an act and token of worship and religious honour See also in 1 K. 19. 18. Yet I have left me saith God seven thousand in Israel which have not bowed unto Baall and every mouth which have not kissed him That is that have not so much reverenced or honored Baal as to kisse him 2. To kisse is an expression of duty and obedience thus Samuel kissed Saul when he had annointed him King of Israel 1 Sam. 10. 1. This he did as a token of obedience this is that duty towards Christ expressed in Psal 2. 9. Kisse the sonne That is yield all obedience to him regard the law of his mouth be instructed counselled and commanded by him 3. To kisse is a symbole pledg of love therfore the Christians of the Primitive time used such expressions of love in their love-feasts and this is injoyned by the Apostle as an expression of Christian love and as a sign of their unity and onenesse and of that Christian tye whereby they stood bound one to another The last of these serves for our purpose for in these words Let him kisse me c. The Church desires that the sweet and comfortable pledges of Christs love may be given in unto her By a mentonymie shee putteth the signe for the thing signified for a kiss is but a pledg of that love of Christ which shee desires to be made a partaker of Here we have an exclamation full of spirituall passions and divine love with which the Church is enflamed and as it were impatient in her desires after a nearer conjunction with Christ Let us see it farther what that is which the Church so earnestly desire in the following words With the kisses of his mouth The Church doth not say with the kisses of his lips for that is a more silent and still gesture but the kisses of his mouth which is no superfluous speech here but it implyeth the heavenly gracious speeches which proceed out of Christs mouth Grace was in Christs lips Psal 45. 3. All Christs affections were sweet and his heart was a treasure of divine grace his mouth then by which hee utters the things that are in his heart must needs be sweet and desireable Qu. But was ever the Spouse of Christ without all pledges of his love or was shee ever without the word for shee seemeth to cry after that which shee had not Answ Christ did alwayes kisse his beloved Spouse with some of the kisses of his mouth but he let out his light minuatim by little and little as it were by degrees The promise was first made to Adam in the seed of the woman After this the promise was renewed again with Abraham And after that the children of Israel were come out of Aegypt his Lawes and Ordinances were more fully delivered by Moses but as yet all things were under figures and shadowes the Church was as a child in her non-age and in that respect the Apostle saith they were under tutors and governors untill the time appointed of the Father Gal. 4. 1 2. And in Chap. 3. 23 24. he saith they were kept under the law shut up unto the faith which should afterwards be revealed which law was a School-master unto Christ In this respect the Apostle saith that the heirs of life and salvation were but Children before Christs Incarnation because in generall they knew but as children for that we have done since besides other points of minority touching legality and ceremonies which the Apostle in the afore-cited place calls elements or rudiments so that their light was but an obscure glimmering light to ours now in the dayes of the Gospel Christs discovery of himself then was but a standing behind the wall a looking forth of the window a shewing himselfe through the lattice Cant. 2. 9. So although the godly in the time of the Prophets saw the promises afar off and embraced them yet they had them but in the expectation not in the enjoyment they had the promises in respect of the benefit but not in the perfection of them These saith the Apostle Heb. 11. 39 40. receiued not the promise God having provided some better things for us that they without us should not be made perfect Now the Prophets fore-saw and prophesied of the rising of the sun of Righteousnesse that bright morning star who would make glorious discoveries of heavenly light and they also prophecyed of the powring forth of the spirit of wisdome and of revelation after Christ's comming in the flesh and hence it is that many Kings and Prophets and righteous men desired to see Christs day and saw it not Luk. 10. 24. This is one of the kisses of Christs mouth which the Church did so vehemently desire saying Let him kisse me c. Whereby the Church desireth to have Christ manifested in the flesh and to have the sweet and comfortable Doctrines of the Gospel applyed to her heart and that shee might not be always under a legall dispensation for the law worketh wrath Rom. 4. 15. It was a ministration of death 2 Cor. 3. 8. for the tenour of it runs thus Cursed is every one that continueth not in all things that are written in the book of the law Gal. 3. 10. But saith the Apostle after that faith is come we are no longer under a School-master Gal. 3. 25. That is now we are not as children in knowledg and understanding that wee should need a School-master but we are as men of riper years and as men grown in knowledg by the cleare light and sun-shine of the Gospel so the Church desireth here that shee might be prevented with the grace of Christ and have the feeling of his love and favour towards her For thy loves are better then wine
fruitful by grace Hence it is the Lord promiseth to be As dew upon Israel that he shall grow as the Lilie and cast forth his roots as Lebanon his branches shal spread his beautie shall be as the Olive-tree c. Hos 14. 4 5 6. that is as if the Lord had said I will heale their backslidings and love them freely for I will so water them with the dew of my grace and heavenly blessing that they shall be like the Olive-tree which is alwayes greene and flourishing as in Psal 52. 8. Hence Observe First That the Saints in respect of their graces are very sweet and fragrant They are compared to the flowers of the spring which are appointed rather to savour unto then to seed upon all the gracious speeches thanksgivings and prayers are as so many sacrifices of sweet smelling savour unto God by Jesus Christ The Prophet Zeph. in ch 3. 9. calleth it a pure language which the Lord would give to his people under Messits the face of the earth should be changed by the calling in of the Gentiles by their sanctification in heart tongue when they should speake the language of Canaan as the Prophet Isaiah speakes Chap. 19. 18. Secondly Observe That the Gospell makes men that are barren by nature to be exceeding fruitfull The flowers appeare in the earth c. which was naturally drie and barren Hence the Prophet Isaiah saith The Wildernesse and solitary place shall be glad for them and the Desart shall rejoyce and blossome as the rose it shall blossome abundantly and rejoyce even with joy and singing c. Isa 35. 1 2. that is the Wildernesse and the solitary place or as it is in the originall the land of drinesse or drought that is without moisture shall be a most plentifull and beautifull place by the glorie of Gods presence in his Church And in verse 6. he saith For in the Wildernesse shall waters breake out and streames in the Desart that is those that were barren before shall become fruitfull in grace and holinesse Being as the Apostle saith Filled with the fruits of righteousnesse Phil. 1. 11. So much for the first description of the Spring The second followeth The time of the singing of Birds is come The time of singing to wit by Birds The clause by Birds is not in the Originall but is necessarily understood seing not any other singing but such a singing of Birds as afterwards namely of the Turtle can here be understood that being one glorious effect of the Spring The old Latine turnes it Tempus putationis the time of lopping or pruning the Vines The Hebrew word Zamir indeed sometimes so signifieth as it signifieth also a singing as here it cannot be taken for cutting but for singing because afterward we have Vines brought in with their fruit and therefore cannot be the time of pruning and lopping Arius Montanus renders it Tempus cantus a time of singing Birds in Scripture are considered Sometimes in a good part Sometimes in an evill  1. They are taken in the evill part Matth. 13. where the Birds of the Aire steale away the seed of godlinesse 2. They are taken in a good sense as Levit. 12. 6. where Doves and Sparrows are an analogical Sacrifice to God as also in flocking of Fowles for such supply of oblation unto Noah's Arke Now for the first sort of Birds they are such as John speaks of in Revel 18. they be a Cage of uncleane and hatefull Birds whose Song is vanity and discord but for the singing here introduced intimates unto us the Song of Christs people who feeling the comforts of the Gospell and of the Spirit doe sing his praise and with Psalmes and Hymmes and spirituall Songs doe sing and make melody in their hearts unto the Lord Ephes 5. 19. The holy Ghost here alluding to the sweet accents of Birds Let us Observe hence First That the Gospell of Christ fills mens hearts and mouths with joy and praises The Gospel is cal'd good tidings Isa 61. 1. And tidings of great joy Luk. 1. 19. 8. 1. Rom. 10. 13. And thus we have the Prophet saying They shall lift up their voyce they shall sing for the majesty of the Lord c. From the utmost parts of the Earth have we heard songs glory to the righteous Isa 24. 14 16. And againe speaking of the times of the Gospell he saith Then shall the lame man leap as an Hart and the tongue of the dumb sing c. Isa 35. 6. That is they shall sing Songs of joy and praise to the Lord when the Gentiles began to appeare a Church then shee began to sing the praises of Messiah Secondly Observe That the ministration of the Gospell is much more comfortable then that of the Law The Law was the ministration of the Letter of death and of condemnation but the Gospell of Spirit of Life and of righteousnesse 2 Cor. 3. The Law was given with terrible sound of thunder the Gospell in forme of delectable singing the first Song was an Elegie or sad dump the second an Eulogie an Hymme a Psalme of joy and gladnesse The Gospell puts Songs of joy and notes of delight into our mouths So much for the second description of the Spring The third followeth The voyce of the Turtle is heard in our Land This Bird in the Originall called Tor which word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Dispositio forma gurtur appellatively is order as if this Bird above others were a Bird of order This Bird is a kind of Dove addicted to the Desart and solitary places true to his Mate whose Song is mixed with sadnesse in the winter season couched in some hollow Tree comming forth in the Spring with his mournfull Song By this Bird is sometimes meant the Church as in Psal 74. 19. O deliver not the soul of thy Turtle Dove unto the multitude of the wicked That is deliver not the life of thy Church to be pierced by the wicked shee being mournfull weake and timerous and unable to helpe her selfe And so the Church is called in Song 2. 14. 5. 2. but here it cannot be meant of the Church seing shee is stirred up to arise by the voice of the Tirtle What Bird of order can this be then but that which was appointed for a burnt Sacrifice in Levit. 1. 5. even Christ himselfe who during the time of the Laws winter was couched under shadows and therein lay as dead but when his Gospell was to be set up when he should appeare in the flesh and show himselfe in our nature then he sung personally to the Jewes and to the first fruits of the Gentiles afterwards by the glorious and plentifull mission of his spirit for thus Christ's spirit is resembled to a Dove as at his Baptisme Mat. 3. 16. So then by the voyce of the Turtle Dove is meant the voyce of the Spirit whereby they are refreshed and doe mutually comfort one another and doe jointly
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
offering of them up upon the golden Altar to wit his own selfe which was figured out by that golden Altar upon which Incense was offered Numb 4. 11. and overlaid with gold Exod. 30. 3. And thus hee makes our prayers acceptable unto God that hee smels a sweet savour in them 2. The graces of Christs spirit in the Saints are not only savoury and delightfull to God by Jesus Christ but they are savoury to men also To this purpose tends that of the Apostle Peter when he exhorts us to have our conversation honest among the Gentiles that they which speake evill of us as of evill doers may by our good works which they shall see glorifie God in the day of their visitation 1 Pet. 2. 12. This odour is bonae famae the savour or smell of a good name for a good name is better then ointment Eccles 7. 3. And this the Apostle calls pure religion and undefiled before God even the Father to visit the fatherlesse and widows in their adversity and to keepe our selves unspotted of the world Jam. 1. 17. And the Apostle Paul willeth u◠to walke wisely towards them which are without Coloss 4. 5. That is wee should walk in-offensively towards them giving of them no offence but rather to win them by a sweet holy and godly conversation VERS 13. A bundle of myrrhe is my beloved unto mee he shall lie all night betwixt my breasts THe Church having praised her Beloved for his graces bestowed on her Shee now declareth farther how delightfull and how really welcome Christ is to her And lest any should think it vain-glory for her to commend her own graces shee now sheweth by what meanes she became so sweet and savoury shee plainly declares that it was not of her selfe but saith she my beloved is unto me a bundle of myrrhe c. In this verse we have First The Churches declaration of her Beloved's sweetnesse In which Declaration consider 1. A note of propriety My beloved is unto me 2. Of her affection Beloved 3. Of Christs sweetnesse expressed by a bundle of myrrhe Secondly we have Christ's entertainment from the Church he shall lie and lodge with her This is amplified by two adjuncts 1. Of the time all night 2. Of the place betwixt my breasts A bundle of myrrhe is my beloved unto me c. A bundle of myrrhe Myrrhe is an odoriferous tree and saith Plyny it sweateth out a sweet gumme called Plin. lib. 12 cap. 16. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ligavit colligavit Vnde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Fasciculus eculus stacte which is preferred before all others This gum is also called myrrhe from the tree whereon it grows it is gathered and bound up in baggs and though the word in the Hebrew be rendered a bundle yet according to the nature of myrrhe it being a gum or liquid thing it may be more aptly called a bag of myrrhe so the word is rendered Prov. 7. 20. A bag of money And in Gen. 42. 35. A bundle of money The word may indifferently be used for any thing that is made up in a bag or bundle As for this Myrrhe it is an Indian Tree and it is very sweet of smell and leniter amara meanly or somewhat bitter in tast as the Naturallist writeth and of the second degree hot and dry and of a preserving nature it is reckoned of God for one of the most prinpall chiefest of spices Exo. 30. 23. which holy ointment figured out the graces of Christ and the graces of the Saints Christ is said to be anointed by the Spirit Isa 61. 1. And with the oile of gladnesse or of grace Ps 45. 7. And the Saints have an unction from the holy one 1 Joh. 2. 20. This was one of those precious things with which the wise men honored Christ at his birth Mat. 2. And it is of much use for embalming for which cause Nicodemus in John 19. 39. doth mixe myrrhe with Aloes for the embalming the body of Jesus Hereby the Church declareth how sweet and comfortable Christ is to her and how well pleased shee is with all his dispensations and that hee is alwayes as a sweet odour unto her heart A bundle or bagge is for to keepe safe those things which are in danger to be lost As the soule of my Lord shall be bound in the bundle of life with Jehovah 1 Sam. 25. 29. And thus Job saith his iniquities are sealed up in a bag Job 14. 17. And when Christ wisheth his Disciples to get an heavenly treasure he saith provide your selves bagges which wax not old Luk. 12. 33. And for those things we lose and wast we are said to put in a bagge with holes Hag. 1. 6. Now this denoteth the Churches care to enjoy and possesse Christ with all his graces and communications and with the benefits of his death and resurrection all these are bound up safe in a bundle or bag she is carefull that she lose not the sweetnesse or vertue of any of the graces of her Beloved and these are all safe in Christ as bound up in a bundle My beloved Christ having called the Church his love vers 9. Here the Church returneth the same Epithite to him again and calls him her Beloved not that she first loved him but he loved his Church and gave himselfe for her Ephes 5 25. Whereupon shee loveth him again because he loved her first 1 John 4. 10. The Hebrew word Dod wel-beloved is written with the same letters that David whose name signified Beloved he was a figure of Christ and his Father after the flesh Rom. 1. 3. And Christ is called David Jer. 30. 9. Vnto mee A speech of faith propriety applying Christ and all his graces unto her selfe A like example the Apostle gives us when he saith Christ loved me and gave himselfe for me Gal. 2. 20. He applyeth the benefit of Christ's death to himselfe in particular to teach us speciall faith and to enflame our love to him as if he had shed his blood for us alone and in particular He shall lie all night betwixt my breasts He shall lodge or he shall abide The word lun which 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pernoctare signifies to lodg or stay all night is of the future tense which yet frequently in the Hebrew bears the signification of the time past And though the word properly signifies a nights lodging or abiding as in Gen. 28. 11. yet it is used for a longer continuance as in Psal 49. 12. Adam lodged not in honour that is he stayed no long time in honour And in Psal 25. 13. his soule shall lodge in goodnesse that is it shall continue in goodnesse And in Psal 55. 7. I would lodge in the wilderness That is I would remaine in the Wildernesse This denotes unto us the Churches desire that Christ might continue and abide with her that he might lye downe and settle his abode with her for ever Or we may
grapes That is of wine made of Grapes Arius Montanus turnes the Hebrew according to the Letter thus Vnderprop me in the Flagons and so the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Fulcite me in lagenis Arius Mont. next words Comfort me in the Apples that is amidst the Flagons and amidst the fruit for the Text hath not the particle Eth with but the letter Beth which fignifieth in among sooner then With. And you may take the sense thus is if the Church should say O my welbeloved vouchsafe that thy Ministers towit thy Prophets Evangelists Apostles Teachers c. may apply unto me with all care and dilligence all the cordiall promises of the Gospell these are the full flaggons of that spirituall wine which onely can cheare and comfort me who am ready to faint and swoon amidst this divine Banquet my senses being weake to sustaine the strong odour of thy graces unlesse sustained by some spirituall assistance from them that are able sweetly and comfortably to apply the promises of the Gospell unto me Hence Observe That the promises of the Gospell yeild most comfort unto the Saints when they are sweetly applyed unto them The Church here desires to be sustained with flagons of the wine of Christs grace and consolation distributed unto her soule It is the explication of Christs excellency and riches and the applying of them to the hearts of the Saints that brings comfort peace joy-unspeakeable and full of glorie Hence it is that the Apostle saith Vnto me who am lesse then all the Saints is this grace given that I should preach among the Gentiles the unspeakable riches of Christ and make known unto all men what is the fellowship of the mysterie which from the beginning of the world hath been hid in God who created all things by Jesus Christ to the intent that now unto Principalities and powers in heavenly places might be made known by the Church the manifold wisdom of God Ep. 3. 8 9 10. The Apostle doth testifie that he was to display and reveale the hidden mysteries of Christ unto the Gentiles by which meanes principalities and powers to wit the Angels who are very desirous to looke into and contemplate the manifold wisedome of God and the dispensing of gifts and graces in Christ to the Saints even these Angels might have a new proofe of the wisedome of God by the preaching of the Gospell Thus for the first request of the Church The second followeth Comfort me with Apples The originall Rapad signifieth properly to spread abroad as a bed to lye on so it is used by Job when he saith I have made my bed in the darknesse Job 17. 13. that is I have spread or prepared my bed wee may read it spread me a couch bolster me up or strow me a bed It was their manner then to strow their beds with hearbes or to stuffe and bolster them up Now the Church meaneth the same thing by these Apples laid as it were under her as in the former words by the flagons for they used beds at banquets and feasts Amos 6. 4. Or it signifieth her falling into a swoone and then shee alludeth to the custome of men who when others are swooning or fainting are wont to put strong smelling things into their nostrels so the Church meaneth that for her comfort and refreshing and restoring her againe as it were from death to life she would have the sweet smelling Aples to wit the comfortable doctrines and fruits of Christ that are brought out of Christs treasury both held and applyed to her that by that meanes she may be recovered Hence Observe That the only meanes to recover and refresh a soule that is ready to faint for want of the feelling of Christs love is to apply the sweet promises and consolations of the Gospell unto it For here the Church being inflamed with the love of Christ that she 's ready to swoone and faint in the middest of the banquet as it were for longing after her beloved crying out with patheticall exclamation Stay me with flagons comfort me with apples The Church having requested some aid and help shee rendreth a reason and declareth what is her distemper For I am sick of love Here wee have the reason of the Churches sicknesse enlarged from the cause thereof namely love she was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Aegrotavit infirmus fuit in languishing with desire to enjoy the comforts of her beloved The word cholah signifies sicknesse or weaknesse so by this speech may be meant her want of feeling and enjoying the presence and comforts of Christ for such is the condition of the Church often Now love is one of the strongest affections and therefore the sicknesse arising from it must needs be very sore as may be seene in the example of Ammon who was sick of love for his Sister Tamar 2 Sam 13. 1 2 c. now this sicknesse growing from love let us consider what love is It is an affection or motion whereby the will is inclined with desire of some good thing with a strong desire after the fruition of that good which is propounded to the soule The cause then by which the heart is stirred is the goodnesse of some object propounded to the sense and by the sense propounded to the heart Now then wee may understand the cause of this sicknesse to be either First The sence and feeling of Gods wrath due to her for sinnes and the curse of the Law according to that in Psal 90. 8. where the Psalmist saith Thou hast set our iniquities before thee our secret sinnes in the light of thy countenance Whereupon it is said The Inhabitant shall not say I am sick the people that dwell therein shall be forgiven their iniquitie Isa 33. 24. when their sinns were forgiven their sicknesse was healed Hence Observe That the apprehansion of wrath due for sin causeth sicknes in the soule Christ tels us That the whole need not the Physitian but they that are sick Matth. 9. 12. Sin-sick sinners will enquire and seeke the Physitian of soules The sense of miserie is the primum mobile the first mover that sets the soule in fainting and longing after Christ for when the soule findes it selfe in darknesse without light lying under the guilt of sinne and not able to deliver it selfe this cannot but make it looke out for it selfe and seeke with great importance for a Saviour The Dove could find no rest for the soale of her foot till she returned into the Arke The Saints are very impatient of Christs absence for he may withdraw himselfe for a while he may withdraw his light and comfort from the soule though he take not a way his love yet he may suspend the Acts of his love he may seeme to frowne he may so abscond and ecclipse his love that the soule for a time loseth sense and feeles not its owne happinesse Now when it is thus Christ seemes to be gone the comfort and assurance of his
love is gone joy and light is gone O! how dejected how disconsolate is the soule then It is a perfect hyeroglyphick or resemblance of A wounded spirit as Solomon cals it when the soule is full of perplexities and feares and can see no comfort then it must returne to Christ as to its strong hold there is my stay there is my comfort there I shall finde reliefe and refreshment or else no where Or else Secondly Wee may take the cause of the Churches sicknesse the object to wit the sight of Christs loves displayed by his banner and by tasting of his banquet even all the varietie of his sweet graces now because her minde which is the eye of the soule could not sustaine the glittering shine of his love no more then Job could shut up the Sea with doores Job 38. 8. or Agur close up the winds in his fist Prov. 30. 4. hereupon she is as one in a Syncope or fit of swooning being overcome with the bright and glorious beams of his love as it was said of the Queene of Sheba according to Historians who had no Spirit left in her because she was astonished at Solomons glorie riches wisedom and the like So here the Church having both sights and tasts of Christ love and sweetnesse is as it were overcome with it Hence Observe That the fulnesse of Christs love to his Saints doth as it were transport and overcome them The Church had been in the house of wine banquetting with Christ and under the displaying of the banner of his love upon which she cryeth out I am sick of love I am overwhelmed and overcome with his sweetnesse hereupon her heart was so much ravished with love that she is love-sick and ready to swoon therewith Or Thirdly Wee may take her sicknesse to be her exceeding love towards Christ that her heart is so ravished with love towards him that she is sick Love hath a strong appetition of peculiarity or private interest in the thing beloved Here is a marveilous passion of love in the Church towards Christ Now according to this interpretation the similitude is drawn from hence when a Virgine is betrothed and through the vehemencie of her love towards her Spouse is sick and swooneth a greater or a more vehement love cannot be Hence Observe That the Saints love to Christ is vehement and strong Here the Church is so taken and ravished with love towards Christ that she is love-sick and ready to swoone and with a patheticall exclamation crie th out as one that is ready to depart and dye she desireth to be refreshed with the sweet water of life distributed unto her in flagons and the sweet smelling Aples fetch out of Christs treasury and both held and applyed to her that by that meanes she might be as it were recovered of her sicknesse The faithfull soule tasting the sweetnes of those Aples of that heavenly wine hath such a desire of Christ as that she cannot be any meanes be satisfied without the enjoyment of him Here then is a sicknesse but not to death but unto life and satisfaction Christ himselfe pronounceth such Blessed that doe hunger and thirst after righteousnesse for saith he they shall be filled Matth. 5. 6. The sweetnesse of these Apples which she tasted and of that precious wine brought her into this passion yet her appetite and desire of them is not any thing at all diminished but she desireth to be more refreshed and comforted with those flagons of wine and to have applyed unto her self those sweet apples of Christ When Christ doth first lead a soule into his Wine-Cellar and doth refresh it at the heavenly banquet of heavenly delights and comforts he doth not distribute out a full measure of his spirit and grace but as it were some tasts or small drops of them which the Apostle cals The first fruits of the Spirit Rom. 8. 23. And The earnest of the Spirit Ephes 1. Now by these drops the Saints are so taken and ravished with the wonderfull sweetnesse there is in those heavenly things that they are insatiable in their desire after a more plentifull measure of them Thus for the Churches request with the reason thereof Now followeth the fruit or effect of her request Vers 6. His left hand is under my head and his right hand doth imbrace me In the last Verse we had the Churches disease described here we have the remedy Shee called out to the Ministers of Christ to help her in the former verse but it appears here that it is onely Christ that can apply cure Indeed they be instruments and no more for Paul may plant and Apollo may water but it is God that can give increase 1 Cor. 3. 6. It is Christ himselfe that is able to support his Church by his divine power Hence it is the Church addeth to her former Speech saying His left hand is under my head and his right hand doth imbrace me So that though shee had called unto others for help yet here she confesseth that all the efficacie is from Christ himselfe declaring that he doth stay her up with both his hands In these words observe The Churches declaration of Christs exceeding loue towards her and this love of Christ appeareth in one generall act of favour namely his sweet embracing her which embracements must needs argue love and favour In Christs embracements of his Church wee have two particulars First in his left hand conveighed under her head Secondly in his right hand amiably embracing her His left hand c. Some understand it prayer-wise Let it be under my head and then the Church prayeth unto Christ for supply of strength and sustentation and that he would comfort her heart by his word and Spirit as a loving Husband doth his wife in her sorrow and sicknesse for so the Apostle tels us That Christ nourisheth his Church Ephes 5. 29. Seeing these things are spirituall what may be meant by the left and right hand for the resolution of this mystery wee cannot bring in that of Christs right and left hand spoken of in Matth. 25. because the left hand is turned to the wicked but both hands here doe uphold the Church Some understand by the left hand of Christ his man-hood and by his right hand his God-head But I understand it here of whole Christ embracing of her with both hands as it were both his God head and man-hood his life death resurrection and ascension even all that is Christs is imployed for the good and comfort of his people The forme of speech may also seeme to allude to their feasts when they lay on the ground so that if any fainted they put one hand under them to lift them up and gave them some comfortable potion with the other In like manner Christ doth not leave his Church in her sorrow and sicknesse but imbraceth her with his owne hands in the manifestation of all love and mercy and keepeth her safe from evill Now if wee
Sacrifice unto him According as it is written that the Offerings of Judah and Jerusalem were sweet unto the Lord Mal. 3. 4. And Noah's Sacrifice had a sweet savour unto the Lord. Whereas the Lord saith of the wicked Your Burnt-Offrings are not acceptable nor your Sacrifices sweet unto me Jer. 6. 20. The second reason followeth And thy Countenance is comely Comely or desireable beautifull the countenance of the faithfull must needs be glorious for the wisdome 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cupivit desideravit affectavit of a man saith Solomon doth make his face to shine and the strength of his face shall be changed Eccles 8. 1. This is spoken of heavenly wisdome which causeth the souls face to shine causing a right strong heart to change its complexion from evill to good of deformed becomming comely These praises of the Church are spirituall and according unto the esteeme and high account that God hath of her and not as shee is esteemed by man Hence Observe That the Spouse is comely and desireable in Christs account It is most true that Christ himselfe in respect of worldly reputation had his visage and forme so marred that many were astonished at him he had no forme nor comelinesse Isa 52. 14. 53. 2. but Christ is highly prized by the Father and is in high account with the Saints So the Spouse is black and deformed in respect of her outward forme and visage as shee appears to the carnall eye but in Christs esteem shee is faire and beautifull comely and desireable Grace in the Saints carries with it the most transcendent good and the excellency of all beauties for what is grace but the beams of the divine nature which is the fountain of beauty and spring of glory So that all must be faire that comes from the fountain of beauty and all must be glorious that comes from glory it selfe It followeth VERS 15. Take us the Foxes the little Foxes that spoile the Vines for our Vines have tender grapes HEre the Church repeateth a speech of Christ which concerneth his care over the faithfull that ' should walke up in a close communion with himselfe The parts are these two First A commandement for taking and apprehending the adversaries great and small laid downe under the terme of Foxes Take us the Foxes c. Secondly A reason thereof and this is drawne First from the nature of the Foxes which is to devoure That spoile the Vines c. Secondly From the time of the Vines weaknesse when it is said For our Vines have tender grapes c. Take us the Foxes c. Christs command is to restraine the foxes the little foxes the enemies of the Church of greater or lesser power Hence observe Christs care over his Church he is careful that it be not spoiled by devouring beasts he keepes his Vineyard in his owne hand and will see that it shall not run to utter ruine The Foxes the little Foxes c. By Foxes wee may understand either sinnes or persons because both of them are hurtfull unto the Spouse First Every sinne may well be compared to a Foxe 1. As Foxes hide in the holes of the earth Matth. 8. 20. So are sinnes hidden in the deceitfull heart of man 2. As the Foxe is both subtile and harmefull so is sinne Secondly Personall adversaries of the Church may well be compared to foxes those who labour the ruine of the Church and these are either false teachers or bloody Tyrants First False Prophets and false Teachers are so compared by the Prophet Ezek. 13. 4. O Israel thy Prophets are like the Foxes in the Desarts And such are by Christ likned to Wolves Matth. 7. 12. such as these may well be called Foxes First For craft and subtiltie the Apostle tels us They tuansforme themselves into the Apostles of Christ 2 Cor. 11. 13. Such Apostles saith he are deceitfull workers that is who seeme to labour in the Vineyard of Christ and seeme to be zealous as if they sought nothing but Gods glorie when they seek their owne gaine and advantage most of all Secondly In respect of their crooked and perverse wayes for so a Fox is noted for his rolling in and out with turnings and windings and thus David speakes of the wicked and those that are enemies of the Church But these saith he that turne aside by their crooked wayes lead them forth with the workers of iniquitic c. Psal 125. 5. Such as Apostate from the truth or such as are ignorantly zealous that thinke they doe God good service to destroy the Saints Such I say turne aside and walke in crooked wayes wasting and destroying the Vines of Christ Secondly Bloody and cruell Tyrants are compared to a Foxe as Christ called Herod a Foxe Luke 13. 32. because of his subtiltie and fraudulent disposition In like manner the Apostle tels us that he was Delivered out of the mouth of the Lion 2 Tim. 4. 17. Some by the Lion understand the Emperour Nero so called for his rage and crueltie as for the most part Tyrants and powerfull enemies of the Church are called As the Mother of the Princes of Israel is said to be a Lionesse And shee lieth downe among Lyons and she nourisheth her whelps to wit tyrannicall Kings among young Lyons Ezek. 19. 2. that is the mother of the Kings to wit the people of the Jewes and Jerusalem which have brought them forth hath been full of blood and violence and hath brought forth Kings of the same nature The powerfull enemies of the Church are often called Lyons as in Psal 35. 17. and 91. 13 Pro. 28. Jer. 2. 15. and 4. 7. And Marsyas certifying his Patron at Rome of the death of Tyberius useth this phrase the Liâ—n is dead as Josephus reporteth Joseph aniiq lib. 18. cap 6. In Rev. 19. 20. weâ— reade of the Beast and the false Prophet by which Beast some understand to be the persecuting magistrate as the false Prophet to be the persecuting Priest The Pope is a kinde of a mixt Foxe having power civill and ecclesiastical usurping both swords the temporall sword over all Princes and the spirituall sword over all Churches Besides all these wee may come neerer home and see many of these mysticall foxes in every Towne and Citty persecuting the Saints and spoiling the tender vines of Christ Now wee passe to the reasons of this command and first from the devouring nature of these adversaries in the words following That spoile our Vines Spoile or corrupt our Vine-yards that is by devouring the grapes as Foxes spoile and destroy the Vines so false Prophets oppressours and Tyrants destroy the Church of the first sort the Apostle speakes of and saith their word eateth as the Canker 2 Tim. 2. 17. And of such the Lord complaineth Many Pastors have corrupted my Vineyard Jer. 12. 10. In this place Pastors may be applyed unto false Prophets or unto the tyrannicall Kings and Princes of Babylon The last reason is taken from
in the Spring Now there is an evidence of right and propriety that Christ doth communicate unto his Saints whereby they have a comfortable interest in him First In all his workes and performances they are in a peculiar respect for every Saint his making of the world setling of policies and governments rooting up of Kingdomes executing of judgements in the earth rewarding some and punishing others and the like all these and in all other generall providentiall workes of Christ the Saints have a kinde of interest and proprietie in next unto his owne glorie Christ aimed at the good of his Church in all these things and doth alwayes make them instrumentall for her welfare in which sense are the words of the Apostle 1 Cor. 3. 21 22. All things are yours saith he whether Paul or Apollo or Cephas or the world or life or death or things present or things to come all is yours Secondly The Saints have a claime also in the dignities and honours of Christ There is a reciprocation as it were betweene him and his people they are mutually and interchangeably glorified in one another as Christ is glorified in them Joh. 17. 10. so they are unspeakably dignisied and graced by him The glorie of Children saith Solomon are their Fathers Prov. 17. 6. If the father be heroicall or any way excellent this is the Sonnes glorie unlesse he degenerate now the Saints are called the Seed and the Children of Christ whatsoever therefore he excels in it is their dignitie and their glorie Besides Christ doth impart of his glorie and honour to them making them like himself Is Christ a sonne and heire of all so are thy sonnes and heirs and Co-heirs with Christ shall he judge the World So shall they in some sort Doth he breake in pieces the Nations with a rod of Iron so doe they is he ascended into glory so shall they ascend there is not any whit of his glory unlesse it be that which is utterly incommunicable but they have a touch of it if I may so say yea and that which is incommunicable redounds to their glory also Thirdly the Saints have interest in the Offices of Christ Every Saint may say of Christ he is my Prophet and Teacher he is my Priest and Reconciler he is my King and Governour yea the Saints have such an interest in these Offices of Christ that vertue comes out of him to make them even Prophets and Priests and Kings also Prophets in some measure to teach themselves and others Priests to offer spirituall Sacrifices acceptable to God by Christ and Kings to rule over their owne lusts and corruptions Fourthly the Saints have interest in the graces of Christ he that hath the field hath also the treasure that is hid in it It was the greatest consolation and joy of the Spouse that shee could say My Beloved is mine So all that is in Christ a Believer may appropriate to himselfe he may say his riches his love his goodnesse his greatnesse his power and all that is his is mine I have interest in all those transcendent graces of his his mercy his truth his promises they are all mine Thus the Saints have a peculiarity and right in Christ which is as the Spring of all mutuall love betweene them Now to joine the words together My Beloved is mine and I am his they imply 1. A mutuall interest as Psal 73. Whom have I in Heaven but thee and what is there in Earth in comparison of thee He is mine yea and I am his there is propriety with peculiarity and interest 2. The words imply a mutuall love Christ is the object of the Saints best affections and the Spouse is the very Center of Christs love his love rests on the Church and scatters not to other objects Thus the Apostle applyes the love of Christ saying He loved me and gave himselfe for me Gal. 2. 20. And we love him because he loved us first 1 John 4. 19. So that the Church may say Christ is mine and his love is mine and I am Christs he hath my soule my affections and all that I have is his he hath my love to the uttermost 3. The words doe also imply mutuall familiarity Christ is my familiar my fellow-friend and Companion he discovers himselfe unto me in the secrets of his love So the Saints have a spirit of fellowship and familiarity with God in Christ so that they can unbosome and let open their hearts to him upon all occasions as unto a familiar 4. And lastly they imploy complacency or resting one in the other Christ hath a complacency and resting in his Spouse he is well pleased in her taking the greatest satisfaction and content in her that possible can be thought on So the Church hath a complacency or well-pleasednesse in her beloved whereby shee doth approve and like of all that is in him resting in his goodnesse as in the most lovely and desireable object in the World Hence shee saith in Chap. 1. Verse 1 2. Thy love is better then Wine Because of the savour of thy good Ointments powred forth therefore doe the Virgins love thee This shews what a pleasing and delightfull object Christ is to a believer what more acceptable to the tast then fragrant wine Christ is far more acceptable to a Saint What more pleasing to the smell then sweet Ointments of an exquisite composition Christ is the same and far sweeter to the heart of a believer so that the Saints from this complacency and wel-pleasednesse in Christ doe sweetly acquiesce and rest in him as in the loveliest object in the world Having spoken of the union and communion betwixt Christ and his Church where was set forth the mutuall interest and owning between Christ and the Church Now it will be necessary that I speake something of the order of this union Christ is first ours then we are his My beloved is mine and I am his Hence Note That Christ is first ours and then we are his because he is ours For this there are foure grounds 1. Christ is the well-spring of all grace in us our grace comes from his grace and our love from his love as appears 1 John 4. 10. 9. 2. Because the lesse is first beloved of the greater the nature of love is first to discend the superiour first loves the inferiour as the love of a Father discends to his Child first then the Childs love ascends back to the Father So Christ first condiscends to love us then we ascend in our love to him againe 3. From the attractivenesse of Christs love Magnes amoris est amor love is the attractive loadstone of love now our nature is such that we will love onely where we are first loved as the heat of the Sun-beams reflect from a wall so Christs love to us cannot but cause a reflexion of ours upon him our love is but a sparke of his We loved him saith the Apostle because he loved us first when he
young Roe or a young Hart upon the mountains of Bether Here are two things observable Frst The Creature whereto he is resembled namely a Roe or young Hart. Secondly The place of his abode that is the mountains of Bether Of the Roe and Hinde wee have spoken of before in verse 7. 9. But concerning the mountains of Bether something is to be spoken Bether is here taken by some for the proper name of a place so called of others it is taken appellatively and so it signifies the mountains of division If we take it for a place it is called Bithron which was on the outside of Jordan 2 Sam. 2. 29. called partition because it parted by the River Jordan from the Land of Judea And on those mountaines Harts and Roes used to runn as appeares by the Scripture Now we must understand by these mountaines mystically to be the partition wall which divided betweene Jew and Gentile untill the comming of Christ who then of two were made one Or else wee may understand the mountains of division by that sin or ignorance whereby wee are hindred from the full fruition of Jesus Christ for not only the Churches sacramentall shadowes shall vanish but also the night of sinne the workes of darkenesse the scale of ignorance and blindnesse and the shadow of death shall flee away From this verse thus opened observe That the Saints here are overclouded with many mists and shadows much ignorance of God and the like Christs discoverie to the people of the Jewes was but under veiles and types there light was an obscure and glimmering lights to our now Christ hath flowed in upon his people in greater abundance of revelation then before his comming in the flesh yet our light is that we see now but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 through a glasse darkely for what wee shall doe hereafter Secondly Observe That it is the desire of the Saints to have close communion with Christ while they are under shadows Hence it was that the Church desired Christ to draw neer unto her and to come swiftly whilst she was under the ceremoniall shadows and that he would be with her untill they did vanish away even so the Church now desireth while she is in the wildernes that he would come swiftly unto her to comfort her in all her blindnesse and tribulation Thirdly and lastly Observe That the glorious morning of Christs comming to his people will expell the darknesse of the night of sinne and ignorance This the Apostle testifieth when he saith But when that which is perfect is come then that which is in part shall be done away 1 Cor. 13. 10. When the substance is come there is no need of the shadow and therefore so farre as the Lord shall discover himselfe unto us in spirit outward resemblances shall vanish away So endeth the second Chapter CANTICLES Chap. III. VERS 1 2 3 4 5. By night on my bed I sought him whom my soule loveth I sought him but I found him not I will rise now and goe about the Citie in the streets and in the broad wayes I will seeke him whom my soule loveth I sought him but I found him not The watchmen that goe about the Citty found me to whom I said saw ye him whom my soule loveth It was but a little that I passed from them but I found him whom my soule loveth I held him and would not let him goe untill I brought him into my mothers house and into the Chamber of her that conceived me I charge you O ye Daughters of Jerusalem by the Roes and by the Hindes of the Field that ye stirre not up nor awake my love till he please IN the first Chapter of this song we heard the fervent suit of the Church for obtaining the presence of her beloved whereunto she received a comfortable answer And after there was a neerer communion betweene them they fell into mutuall praises one of another In the second Chapter Christ provoketh his Church to make some returnes of his love and this he doth by speaking excellent things of himselfe and also commending his Spouse Whereupon the Spouse is drawn forth to speake excellent things of her beloved Afterwards Christ in a most kinde manner sought and called her up againe and againe to arise and come forth unto him to the end she might have communion with him untill all shadows were vanished away Now in this Chapter the Church declareth how she sought after her beloved and how studious she was to find him being absent as also for retaining of Christ being found But after she had found her beloved and was fully assured of his excellency and glorie she declareth that it is much better and profitable for her not to stay her Spouse here but to ascend with him into his heavenly bride-chamber This Chapter may be divided into two parts In the first the Church setteh forth the fervent desire she hath to take hold of Christ and to possesse him which appeareth in this that she seekes him by day and by night at home and abroad in the fields and in the Citty she being wonderfully inflamed with his love and this reacheth from verse 1. to the end of the 5. In the second part she doth as it were correct herself desiring rather that he should take hold of her and that she might abide with him whereupon she entereth into a commendation of his glorie sweetnes c. And not only comparing it with Solomons but preferring it before it and that by many degrees and this reacheth from Verse 6. unto the end of the Chapter First the Churches search after Jesus is couched in the first three verses And in the first of these three is laid downe her first search together with the event This search is declared from the circumstances which be two 1. Of the time and that was in the Night 2. Of the place and that was in her Bed Lastly touching the effect of this search of hers it is not availing for shee found him not By night on my Bed I sought him c. The night is a time of solitary earnest meditation as in Isa 26. 9. With my soul have I desired thee in the night yea with my spirit within me will I seeke thee early And sometime grievous afflictions are signified by the night as appears Psal 17. 3. 30. 5. 77. 2. By the Bed some understand the Bed of ease and sloath and that the Church was now under deadnesse and security thinking that Christ had been present with her when it was no such matter But this is not likely to be the meaning of the Bed for what ease could the Church take in the absence of Christ The Bed sometimes signifies tribulation as in Rev. 2. 22. which may be implyed here that the Church sought and waited for the Lord in the way of his iudgements as in Isa 26. 8. Yea in the way of thy judgements O Lord have we waited for thee the desire
in such cloathing the Jewes put Christ when they would declare him King though with their affections derided him And as the false Church would be accounted honourable and glorious so she puts upon her the royall colours of Christ Purple is a certain juyce had from a shel-fish of that names of which fishes it is said Cum vita succum eum evomunt together with their lives losse they doe evomite that purple juyce Upon which consideration it hath its Plin. lib. 9. cap. 36. colour of blood This princely colour denotes unto us the heavenly glorie of the Saints as also the blood and death of Christ in the participation whereof a Christian becomes beautifull and glorious Hence Observe That the Saints by participating in the blood of Christ and being cloathed with his righteousnesse are made very glorious Christ is said to have washed us in his blood and to make us Kings and Priests unto God c. Revel 1. 5 6. And in Revel 7. 14. The Saints are they which Came out of great tribulation and have washed their robes and made them white in the blood of the Lamb. It is the greatest dignitie and glorie of believers that they are made cleane and pure by the blood of the Lamb. Thus the Chariot of Christ is made up First Of the silver Pillars of his word and truth Secondly Of the Covenant of grace as on the bottome of gold whereon the Saints rest And lastly Of the purple and glorious ornaments which is given the Saints through his blood It followeth The middest thereof being paved with love for the daughters of Jerusalem The middest is to be taken for the inmost part of the Chariot which is said to be paved with love that is wrought with lovely workes whereby the daughters of Jerusalem to wit the elect of God are drawne unto God himselfe by the feeling of his love towards them Hence Observe That Christ drawes his people unto himselfe by a principle of love Hence it is That the Chariot wherein Christ carries his people in is paved with love Christ doth so affectionately love his Spouse that he doth ingrave her on the palms of his hands Isa 49. 16. and carrieth her upon his heart as the high Priest bare the names of the Children of Isarel on his pectorall or breast-plate to wit on his heart Exod. 28. 29. Christ doth display the banner of love over the soule and so draweth it after himselfe Such as is the love of Christ is the pavement of his Coach Thus farre the description of Christs chariot Now followoweth the description of his person VERS 11. Go forth O ye Daughters of Zion behold King Solomon with the Crowne wherewith his Mother Crowned him in the day of his Espousalls and in the day of the gladnesse of his heart SOlomon being advanced the people of Jerusalem are called forth to behold his glory but under this Christ and his people are most intended the Saints are onely fit to contemplate upon Jesus Christ and Christ onely affords matter of heavenly speculation For the better understanding of these words observe First The persons called out and they be the daughters of Zion Come forth O yee daughters of Zion c. Secondly The end of their being so called out and that is to Behold or contemplate on King Solomon Thirdly The description of Solomon and this is done by introducing him crowned The Crowne is made excellent First In respect of the person that crownes him and that is his mother Secondly In respect of the time of his coronation and that is the time First Of his marriage Secondly Of his hearts rejoycing Come forth O ye daughters of Zion c. Zion was a glorious Fort seated in an upper place of Jerusalem inhabited of the Jebusites before David surprised it but afterward it was called the Citie of David 2 Sam. 5. 7. The word in English signifieth a Looking-glasse or a prospective signe a terme well befiitting it because it was a watch Tower over Jerusalem It was called the holy Citie and the Lords mountaine Isa 5. 2. Joel 3. 17. because the Temple was built there The Daughters of Zion were the women dwelling therein but all men and women are comprised in the phrase so were all Townes and Cities called daughters to the Mother Zion The Daughters figured out the Saints of God which are also called Virgins and doe follow the Lamb Revel 14. 14. These Daughters are called forth to a further degree of knowledge and out of their former estate Hence Observe That the Saints are called out of their darke estate they are in by nature unto a state of more knowledge by the Spirit of Christ Ye are called out of darknesse into marveilous light saith the Apostle 1 Pet. 2. 9. And so saith the Prophet The people that sate in darknesse have seene a great light they that dwell in the Land of the shadow of death upon them hath light shined Isa 9. 2. Now followeth the end for which the Daughters of Zion are thus called out And behold King Solomon with his Crowne c. Under Solomon is meant Christ whom Solomon figured in his Kingdome crowned with glorie and honour in his Church The Daughters of Zion are called forth to behold his glorie and dignitie his worth and excellencie even with his Crowne or diadem wherewith he was invested Thus it was said to John Come and see Revel 1. And againe Tell ye the daughters of Zion Behold thy King commeth Matt. 21. 15. So here behold King Solomon with his Crowne of glorie and dominion and victorie Hence Observe That the Saints are called forth to behold and contemplate the excellencies of Christ. If Shebaes Queene came from the uttermost parts of the earth to behold Solomons glorie how much more should wee come forth of our lusts and from the world to contemplate on his glorie who is farre greater then Solomon Matth. 12. 42. for by so Beholding him though as in a mirrour we are changed into his image from glorie to glorie as by the Spirit of the Lord 2 Cor. 3. 18. But how shall the naturall man behold Christ in his glorie when as he perceiveth not the things of God for they are foolishnesse to him neither can he know them because they are spiritually discernd 1 Cor. 2. 14. Then let the Daughters of Zion come forth for they only can contemplate on the spirituall glorie of Christ and can judge a right thereof Now followeth the description of our Solomon to wit Christ and this is by introducing him crowned This Crowne is made excellent First In respect of the person that crownes him The Crowne wherewith his Mother crowned him Christs mysticall Mother is the Church of the faithfull that with the Apostle travaileth till Christ be formed in her The Saints by faith do spiritually conceive and bring forth Christ Gal. 4. 19. And Christ saith they that doe his will are his Sisters and Mothers Mat. 12. 50. It