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
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
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
Lord and my God and Job my Redeemer and David useth this word of propriety eight times together in Psal 14. 2. The Lord is my rock and my fortresse and my Deliverer my God my strength in whom I will trust my Buckler and the horne of my salvatian and my high Tower He shall lodge He shall continue and abide with me Hence Observe That those that have once felt the goodnesse of Christ de sire always to injoy the same This did something appeare in the Jewes that followed Christ when Christ told them of the bread of life they cried Lord evermore give us of this bread John 6. 34. He shall lodge all night He shall continue with me in the night of trouble and Tentation Hence Observe That Christ is never neerer his people then in their greatest afflictions Christ is neerest unto his people when sometimes they thinke him to be farthest off Thus it was for a time with Christ when he said My God my God why hast thou forsaken me Yet God was never neerer Christ assisting and upholding him by his power then at that time And so David in Psal 77. complaineth that his Spirit was overwhelmed Vers 3. upon which he saith Will the Lord cast off for ever And will he be favourable no more is his mercy cleane gone for ever doth his promise faile for evermore hath God forgotten to be gracious hath he in anger shut up his tender mercies But saith he at last This is my infirmity but I will remember the years of the right hand of the most high That is I will remember his wonderous works of old how he led his people out of Aegypt by a strong hand how and therefore is able to keep me in the greatest troubles and deliver me out of the greatest dangers He shall lodge all night betwixt my Breasts If we take that Interpretation as alluding to those that weare Nosegays in their bosomes that they may smell the sweetnesse of them by which is signified the great esteeme the Church hath of Christ Then Observe 1. That the Saints have a high account and esteem of Jesus Christ They place him betweene their Breasts neare their heart nay in their hearts so saith the Apostle in Ephes 3. 17. That Christ may dwell in your hearts by faith Christ hath the heart for his entertainment in the Saints he is set in the highest part and top of all their affections It is true that worldlings slight scorne and cast Christ at their heels as it were yet all the Saints doe magnifie him and account him very precious they give him the highest roome in their soule and doe as it were make him Commander there in chiefe And as for carnall men who mind earthly things they have nothing but carnall joyes and carnall comforts and carnall injoyments these and such like lodge all night betweene their Breasts these take up the best rooms in their souls but the Saints delight that Christ and his holy Spirit and all the operations thereof should lie all night betweene their Breasts that these should dwell and operate in their hearts Secondly if we take the latter interpretation that these Breasts should be meant of the ministry of the Church feeding and refreshing of the Saints with the sincere milk of the word then it yields us this Observation 2. That Christs ministry in the Church is a very sweet refreshing nourishing ministry The Members of Jerusalem might suck and be satisfied with the Breasts of her consolations and be delighted with the abundance of her glory Isa 66. 10 11. The Saints may be spiritually nursed and cherished by one another Thus the Apostle tells the Thessalonians in 1 Epist Chap. 2. Vers 7. But we saith he were gentle among you even as a Nurse cherisheth her Children That is we were so tenderly affected towards you as a Nurse which beareth with a froward Child that we might cherish and nourish you by imparting unto you the Gospell of Christ Because saith he in Vers 8. yee were deare unto us And thus the Apostle tells Timothy that he should be a good minister nourished up in the words of faith 1 Tim 4. 6. And the Saints are abundantly comforted and refreshed in the Churches Consolations as in Psal 36. 8. They shall be abundantly satisfied with the fatnesse of thy house and thou shalt make them drinke of the River of thy pleasures And in Psal 65. 4 We shall be satisfied with the goodnesse of thy house even of thy holy Temple By goodnesse he meaneth good things by which good things we may understand the principall of all good things namely the holy Ghost for that which is called good things in Mat. 7. 11. is called the holy Ghost in Luke 11. 13. So that the ministry of the holy Ghost is that which refresheth and comforteth his Saints It is not the ministry of men or of humane wisdome that yeilds the Saints so much comfort and refreshing but the ministry of the holy Spirit the ministry of life and righteousnesse when Christ holds out unto us the Breasts of joy and consolation Vers 14. My Beloved is unto me as a cluster of camphyre or Cypres in the Vineyards of Engedi The Church goeth on in commending her Beloved and the graces shee receiveth from him comparing him to another sweet smelling thing as before shee had resembled him to Spiknard Vers 12. and to myrrhe Vers 13. So here to the sweet berries or clusters of the Cypres Tree In the words observe 1. A declaration of Messiah's sweetnesse he being compared to camphyre or cypres This sweetnesse of his is amplified First by the quantity it is a cluster of camphyre Secondly by the place where it is to be had in the Vineyards of Engendi 2. A note of propriety My beloved is unto me c. as in the precedent verse A cluster of Camphire Camphire is a sweet gum and for smell much like unto Spikenard Cyprus is a tree whose fruit groweth in clusters and is very sweet The Hebrew word Caphar 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Texit operuit nomen significat expiatio re demptionis pretium Exod. 21. 30. from which Camphire and also Cyprus seemeth to be derived signifieth to cover or plaister over Gen. 6. 14. The cover which was laid upon the Arke is set forth by a word derived from this and it is applyed to the covering or appeasing of an angry countenance Gen. 32. 20. To pacifie wrath Psal 78. 38. It is also used to signifie propitiation favour and mercy as in Deut. 21. 8. It is often used to expiate and purge away uncleannesse and to make attonement Thus it was applyed to things under the Law see Levit. 16. 33. and 23. 27. This may note unto us the sweetnesse of Christs redemption and the fruits of his death whereby hee became as a cluster of redemption unto his people for as a cluster consisteth of many berries compact together into one bunch so the redemption of Christ hath
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