Christ far excelleth all the great ones of the world for beauty sweetnesse and comfort So is my beloved among the sonnes c. Christ was the first-borne of God and therefore he was set above all the Kings of the Earth Psal 89. 28. The first borne among the Jewes was the principall and had three prerogatives first a double portion of goods Deut. 21. 17. Secondly the rule or government 2 Chron. 21. 3. Thirdly the Priest-hood Numb 8. 14. 15. Now Christ is called the first-borne of God to shew that he is to be worshipped and honoured above all things he is said to be the first-borne of every creature and the first-borne of the dead that in all things he might have the pre-eminence Col. 2. 15. 18. And therefore was to be worshipped of all the Angells of God Heb. 1. 6. And is the Prince of the Kings of the Earth Revel 1. 5. Thus much for the comparison it selfe now followeth the fruits or effects thereof I sat downe under his shadow with great delight and his fruit was pleasant unto my tast Here the Church declareth the fruit of Christs shaddow and fruitfulnesse and withall expresseth her earnest affection that she hath to be kept under Christs power and under his protection from persecution and affliction Vnder his shadow c. This comfortable shadow is the shield of protection and defence The tree shaddoweth from the heat of the Sun so Christ shadoweth from the wrath of God and from the persecutions of men The shaddow of Aegypt that we read of in Isa 30. 2. and the shadow of Heshbon Jer. 48. 45. signifie the defence wherein men trusted now such a shadow of defence is Christ unto his people I sat downe with great delight We may read the words thus I much desired that I 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Desidera vit optavit cupivit concupivit might sit c. The forme of the Hebrew word doth increase the signification so that it noteth a continuall and fervent desire of that which is pleasing delightfull or profitable so that the sence is as much as this I did much please and delight my selfe to sit under his shadow c. By siting is meant abiding or resting as in Psal 91. 1. He shall lodge or abide under the shadow of the most high The shaddow of a tree is comfortable and doth refresh those that are parched with the boyling heat of the Sun The Church is under hot persecutions being in the world as a lilie among thornes she is also under wrath reveiled by the Law therefore she taketh so much delight under Christs shaddow in him she findeth rest and peace and therefore she siteth downe and remaineth under his shaddow because he hath delivered her from the wrath to come 1 Thess 1. 10. In whom she hath peace though in the world she hath tribulation John 16. 33. now she proceedeth to an other fruit of his goodnesse And his fruit was sweet to my tast The Church acknowledgeth that she is not delivered only from evill but made partaker of his goodnesse Fruits signifie graces and good workes Mat. 3. 8. and Gal. 5. 22. and they also signifie a comfortable reward Psal 58. Prov. 27. 18. but here wee may take them for the words and workes of Christ First Christ's words are sweet for David cries out most pathetically saying How sweet are thy speeches to my palate beyond hony unto my mouth Psal 119. 103. The Jewes confesse That never man spake like him and Peter saith Lord thou hast the words of eternall life Joh. 6. 68. Secondly Christ's workes are sweet his worke of incarnation taking our nature upon him his worke in our nature killing of sinne by his death and resurrection and all the fruits of them which are communicated unto us by the Gospel his glorious ascension in our nature leading captivity captive and giving spirituall gifts unto men his sitting at the right hand of Majesty in our nature making continuall intercession for his people his protection in times of trouble his presence in the middest of persecution in a word all the workes of his mediatourshipp are sweet yea pleasant and pleasure it selfe unto us From the first of these effects Observe That Christ is a shadow of protection unto his people As Trees are a shadow from the hot scorching sun so is Christ a shadow unto his people from the heat of the wrath of God and from the persecutions of the world Thus the Lord promseth in Isa 4. 6. There shall be a Tabernacle for a shadow in the day time from the heat and for a place of refuge and for a covert from storme and from raine The Lord doth promise by this Tabernacle to be a defence unto them against all dangers and annoyances set forth by allusions as to the cover of the Tabernacle Exod. 36. 19. and the use of the cloud Psal 105. 39. And thus wee have the Prophet saying Thou Lord hast been a strength to the poore a strength to the needy in his distresse a refuge from the storme a shadow from the heat when the blast of the terrible ones is as a storme against the wall Isaiah 25. 4. Secondly Observe That the Saints are much delighted and refreshed by this shaddow of Christ's protection I fate downe under his shadow with great delight c. Hence it is that the Psalmist cryeth Hide me from the conspiracie of the wicked and from the rage of the workes of iniquitie Psal 64. 2. This comfortable shadow this sheild of protection the Saints most of all desire in the suns heat of persecution hither they flie as Doves unto their culture house as the Child in the mother lapp Christ was a shadow unto his Church in respect of the weight of her sinnes she being terrifyed with the curse of the Law which herselfe could not beare now under this distresse of mind she flyeth unto Christ for succour to be shrowded and protected by his grace and to be covered by his righteousnesse from that terrible curse When the soule is full of restlesse vexations fluctuating and tumbled up and downe in a whole Ocean of perplexities and fears and can see no shoare no land no creek or haven of comfort then it must into the Arke then it uses the Soliloquie of the Psalmist returne unto thy rest O my soule then it cries out with the blessed Martyr O! none but Christ none but Christ there 's my Arke there 's my rest there 's my refuge there I shall fiinde reliefe and releasement or else no where Christ will be a calme to me after a storme he will dispell and drive away all these clouds he will hold my head above the water and keepe me from sinking he will be light and joy and unspeakable solace after al these distempers thus the poore afflicted soule as a Prisoner of hope as the Prophet speakes Zach. 9. 12. returnes unto Christ as to it 's strong hold Christ is called the propitiat orie Rom. 3.
Saints walk on high places and not remaine below on Mountaines of Earth but we should Mount up to Heaven in our hearts the hill of Gods holinesse and of our happinesse unto which Paul ascended in the vision of his soul and unto which Stevens heart and eye was lifted up in the end of his Apology because his defence was in the Heavens All our Salvation joy and happinesse commeth not from the Mountaines of flesh and blood but from the Heavens 5. These creatures were often made a prey and over-reached by the Huntsman therefore Christ himselfe is called Aijeleth Kashacar The Hind of the morning Psal 22. 1. Who in that Psalme is extreamly hunted with Doggs of the Evening so are all the Saints hunted by the men of the world 6. These Hinds are very charitable one unto another it is reported of them that when they swim over a River the first sustaineth the second and the second upholds the third c. Thus the Saints are exhorted by the Apostle to beare one anothers burthens and so fulfill the Law of Christ Gal. 6. 2. Not looking every man on his owne things but every man also unto the things of others Phil. 2. 4. Thus in some measure all the Saints may be likened to the Roes and Hindes of the field not that they were to sweare by them but for whose sake and by whose means they were to take themselves bound as by a Solemne Oath not to stir or provoke Christ by any miscarriage whatsoever Thus far for the manner of his charge now followeth the matter thereof That yee stir not up nor awake my love The words may be read If yee stir and if yee stir up or If yee awake and if yee awake up for they are both 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vigilavit excitatus fu it Trausitive excitavit of one signification save they differ in forme and being both referred to the Love after mentioned they meane a stirring up more or lesse The word If used in Oaths and adjurations is a prohibition upon penalty as in Gen. 21. 23. Sweare unto me here by God If thou shalt lie unto me That is that thou wilt not lie as Psal 89. 35. Once have I sworne by my holinesse if I lie unto David That is I will not lie unto David And in Mark 8. 12. If a signe be given which is explain'd in Mat. 16. 4. A signe shall be given And so if they shall enter into my rest Heb. 3. 11. Psal 95. 11. which the Apostle openeth thus He sware that they should not enter Heb. 3. 18. It is an imperfect Speech where an imprecation is understood Stirring is opposed unto sleep and quietnesse as sitting still The Lord is said then to stir up or awake when he delivereth his Church out of trouble as in Psal 78. 65. Then the Lord awaked as one out of sleep c. That is he stirred up himselfe to punish the Philistims whereas before he seemed to sleep And the Church then stirreth up the Lord when it earnestly prayeth for such deliverance as in Psal 44. 23. Awake why sleepest thou O Lord saith the Church but these things are spoken Ad captuâ— humanum after the manner of men for properly he â—hat keepeth Israel slumbereth not nor sleepeth not Psal 121. 4. We may apply this unto the stirring provoking of Christ by sin for which he doth often chastise and correct his people as appears in Exod. 23. 20 21. Behold saith the Lord I send an Angell to keep thee in the way and to bring thee into the place which I have prepared Beware of him and obey his voyce provoke him not for he will not pardon your transgressions for my name is in him The Angell here spoken of is Christ as appears by this that he hath power to pardon sin and Gods name is in him that is he is essentially God for Gods name and attributes are his very essence So that the charge is not to provoke or stir up Christ to indignation by sin or any miscarriage It followeth the title here given unto Christ My Love This word My is not found in the Originall but we may understand it my love to wit Christ her beloved who is called Love by an excellency as in Song 1. 4. Righteous persons were called righteousnesses God is love 1 John 4. 8. and is most worthy to be loved The Church is called by the name of love in Song 7. 6. Lastly we have the duration or continuance of this charge Vntill he please Vntill it please or untill he please meaning Christ and if we take it for provoking of Christ by sin it is meant never for so the word untill doth often signifie as in Isa 22. 14. this iniquity shall not be purged from you untill yee die that is never and it is said Michal had no Child untill the day of her death 2 Sam. 6. 23. That is shee never had any Child Or it may be meant of Christ's comming in the flesh and then we must take it thus the Daughters of Jerusalem are charged to suffer affliction under the Law being shut up unto the faith that should be revealed which Law was a School-master unto Christ Gal. 3. 23. And the Church was as a Child in her nonage under Tutors and Governors under the Law Vntill the appointed time of the Father Gal. 4. 1 2. Now I say according to this Interpretation they were charged to waite in faith and patience unto the comming of the Lord as it is in Jam. 5. 7. 1 Pet 5. 6 7. and not to provoke him by Murmuring or otherwise through feare or unbeliefe Now from this weighty charge Observe First That we ought to be carefull not to disquiet Jesus Christ whilst he seeks our quiet The Apostle adviseth us not to grieve the holy Spirit adding this reason Because saith he by it yee are sealed unto the day of redemption Ephes 4. 30. So are we also on the other hand to please the Spirit as we would not turne away the Seale of our salvation The Prophet tells the reason why the Lord fought against his people Because saith he they rebelled and vexed his holy Spirit Isa 63. 10. Secondly Observe That Christ is the Churches love The love of the Saints may be divided and branched out to creatures some love to one creature and some to another but all the streame of their affections meet in Christ as the Rivers meet in the Sea and as the Sun-beams meet in the Sun As Christ eternall exceeding rich love is fastened onely upon the Church for indeed his love grows and plants it selfe there So a believers love is fixed onely upon Christ as upon its proper and onely object Thirdly in that this adjuration is limitted to the Beloveds will and good pleasure if we take it for provoking by sin Observe That our great care must be not at any time to sin against Christ to provoke him to wrath Job saith that faire weather commeth
wherewith God in Christ had beautified her It is a very faire terme for the greater to give unto the lesser for Christ to give unto his Church yea it is a signe of singular affection for Christ to give unto his Church before shee was arisen before shee was comencer unto his presence Hence Observe That the Church is exceeding beautifull and faire in Christs account Hence it is he gives here such a soul-ravishing title My faire one c. It is a very high expression for Christ to give to his Church but he who knows best what the Church is calls her my faire one But how comes the Church to be thus faire Her fairnesse is a derivative beauty shee is faire and comely in that shee is the Spouse of Christ and cloathed with the robes of his righteousnesse for so soone as ever we are united to Christ our sins are upon him and his righteousness upon us and therefore in Christ the Church is comely It is Christ that gives us life and puts excellent Ornaments upon us to cover our nakednesse and decks us with Jewells and Chaines of gold c. and so we become beautifull in his sight Ezek. 16. 10 13. It is Christ that cleanseth her by the washing of water by the word that he might present her to himselfe a glorious Church not having spot or wrincle or any such thing but that shee â—â—ould be holy without blemish Ephes 5. 26 27. So much for the two amiable Epithites given by Christ unto his Church in the next place followeth his Exhortation and that is laid downe in other two words Rise up and come away Rise up thou or rise up for thy selfe and for thy good 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Surge tibi sit not still under darknesse and superstition lye no longer under the burthen of legall rites and ceremonies for the time is comming on that thou shalt not be under rudiments and traditions but under a more pure Gospel dispensation Thus the Apostle bids us arise from sin he saith Awake thou that sleepest and arise from the dead and Christ shall give thee light Ephes 5. 13. That is let us sit no longer in sin but arise that Christ may give us light Come away Or goe thou or get thee away for thy selfe As God said to Abraham goe thou or goe for thy selfe Gen. 12. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Et abi abi signifying that though no other would yet he should for his owne good get him out from that idolatrous place The Church is not onely to arise and stand still but being arisen to come roundly away as it is said or Matthew that he arose and followed Christ Mat. 9. 9. And James and John lest their Nets and followed him Now Observe from this Exhortation of Christ to his Church First That there remaineth some lump of corruption in the Saints of Christ Else what need Christ call his Church from that security and Earthly-mindednesse but that shee was willing to sit downe in this world and to have her affections somewhat entangled with the cares and pleasures of the flesh Hence it is that Christ calls her with his continuall voice sounding in her ears arise O thou whom I love which art faire in my sight and come away We are ready to mind earthly things and to set up our rest here but alas the holy City where is our freedome is above indeed worldlings are not moved at all with the voyce of Christ for they can feele no tast nor-sweetnesse but in worldly things and it is death to them to heare the voyce of Christ to say Arise and come away they cannot willingly part with their treasure whereon they have set their hearts that is to say their Gold their Silver their Houses and their Lands but such are not worthy of Christ but let all the Saints hearken unto Christ's voyce and follow the Lamb whithersoever he goes Secondly Observe That Christ doth graciously invite his people to come from those things he would have them to forsake .. Arise and come away for thy selfe or for thy good Thus the Lord calls to his people to come out from that darknesse they were in saying Arise shine for thy light is come and the glory of the Lord is risen upon thee for behold the darknesse shall cover the Earth and grosse darknesse the people but the Lord shall rise upon thee and his glory shall be seene upon thee Isa 60. I. When the Lord shined forth upon his people in more glorious discoveries of himselfe he calls them away from their former condition when the Lord discovered himselfe in a Gospell dispensation his people were no longer to sit under the darke cloud of legall ceremonies Therefore let us follow the Lords call unto any dispensation of his and not to be over confident of our present ways we must remember the Lord did depart out of the Sanctuary into the Temple and out of the Temple into the ministry of John Baptist and out of John Baptist into that of Christ and his Apostles We know not what the Lord may yet bring us unto there are many glorious Prophecyes yet to be fulfilled and many glorious things are spoken of the new Jerusalem which shall descend downe from above where there shall be no need of the light of the Sun or of the Moon If the Lord shall call us from those wayes wherein we have injoyed God formerly unto an higher dispensation let us be willing to heare his voyce and to follow the Lamb whithersoever he goeth Our happinesse lies not so much in this or that forme but in the injoyment of our beloved So much for Christs Exhortation to his Church the Reason of his Exhortation followeth VERS 11. For lo Winter is past the Raine is over and gone The Church had a longing desire after a neer communion with Christ who had made some discoveries of himselfe unto her now it remaines that shee draw neer unto him to which end Christ useth quick Arguments to quicken her up to this duty his motive is from the opportunity and fitnesse of the time and therefore he saith first of all for lo the winter is past c. Winter is a time of cold hardnesse storm and tempest 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Inde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cha'd Hyems tempestas pluvia when all things lye as it were barren under Frost and Snow and cold Blasts there is no pleasure to be taken then But in the Spring time all sweet and pleasant things spring and bud forth whereas in winter all flowers and fruits are consumed and as for Exusu Chaldaeo um School in Pentaglot travell it is difficult and walking is unpleasant therefore saith Christ Pray that your slight be not in the winter Matth. 24. 20. But in the Spring time all those things are pleasant then there is the melody of the singing of Birds then there is comfort and solace to be taken in walking abroad The
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
Every one whereof is twinned or paired that is like as sheep going from the washing by couples whereby is plainly set forth the equall correspondence of upper and lower teeth each one orderly answering the other as cut and sized by couples This may denote the unity and fellowship of believers that feed on the spirituall food of Jesus Christ The Saints are fed and nourished together by the heavenly Manna even as Sheep goe up in couples from the washing The fourth and last commendation of these teeth followeth And none is barren among them None is barren or as the word Shacculah importeth none amongst them aborts that is brings forth before the time or none is bereaved or robbed of the young by miscarrying or the like That which is barren is that which beareth not as appears in Isaiah 64. 1. Sing O barren thou that bearest not c. but here the word signifieth either miscarrying in the birth or losse of that which is brought forth by robberie death or the like so this denoteth the stedfastnesse of every tooth in his place after it is brought forth as if it were said there is no tooth wanting in their order and place but even and stedfast as sheep yeilding twins and never miscarrying so hath the Church her teeth Some understand these teeth the pastours and teachers of the Church because they were such as did Cut and divide the word of truth aright unto the people as the Apostle saith but I rather understand it of the Churches judging discerning and applying the word of God to the comfort and nourishing of her owne soul feeding by faith upon the promises of God The spirituall food of the soule is Christ and therefore is called The bread of life that came downe from heaven Joh. 6. And the word is called the food of our soules the Apostle willeth us As new borne babes to desire the sincere milke of the word 1 Pet. 2. 2. And Paul telleth the Corinths That they were carnall even babes in Christ and that he gave them milke to drinke and not strong meate 1 Cor. 3. Now by the teeth of the Church is meant that esteeme discerning and applying of the word of God that she hath for her owne comfort and nourishment Hence Observe That the Saints doe comfortably feed on Christ and his word as on the heavenly food of their soules It is said in Psal 22. 26. The meeke shall eate and be satisfied and in Psal 132. 15. the meeke and needy shall have enough And Luke 1. 53. God filleth the hungrie with good things that is they shall be satisfied and filled with the good things of the Gospel And thus wisedome inviteth the simple To eate of her bread and drinke of her wine Prov. 9. 5. Thus Jesus tels the Jews that he was the bread of life Joh. 6. now it is upon Christ and on the sweet promises that the soule is nourished and it is the believer only can feed upon this spirituall food judging and discerning it aright So much for the commendation of the Churches teeth It followeth VERS 3. Thy teeth are like a thred of scarlet and thy speech is comely thy Temples are like a piece of pomegranate within thy locks UNto the three former now other two particulars of praise doe follow in this third verse viz. the lips and the Temples Touching the first he saith Thy lips are like a thred of scarlet and thy speech is comely The instruments of speech and the chiefest grace of the countenance are the lips and therefore the speech is commended by the instruments thereof which are the lips Thy lips are like a thred of Scarlet c. Here are two things commended in the lips First They are small in as much as they are resembled by a thred or line Secondly They be red of colour and therefore he mentioneth Scarlet a red colour of a double die Now if a Virgine be never so beautifull if her speech be rude and unpleasant it disgraceth all therefore he addeth Thy speech is comely Comely gracious and to be desired The Hebrew Nava signifieth comely beatifull amiable and to be desired 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cupivit concupivit affectavit in Niph 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Desiderabilis per metalepsin pulcher decorus conveniens fuit The Greeke translateth it goodly faire beautifull This comelinesse of the Spouse is in her sight countenance and speech Now by the lips of the Church are commended her prayers and praises her doctrines and thanksgivings which are all uttered with her lips The Spouse uttereth these not with swelling words of vanitie or taught by humane wisedome but by the Spirit of the Lord which poureth grace and utterance into the soule Now in that the Church is commended for her speech and that from the beauty of her lips Hence Observe That the spirituall prayers and praises of the Church are gracious and comely Hence it is that the very lips that are but the instruments of her speech are commended for their beautie The speech of man declareth what is in the heart for Christ saith Out of the abundance of the heart the mouth speaketh And a good man out of the good treasnre of his heart bringeth forth good things and an evill man out of the evill treasure of his heart bringeth forth evill things By nature there is nothing in mans heart but that which is corrupt and abhominable and so in all men as the the Apostle saith The poyson of Aspes is under their lips Rom. 3. But by the operation of the holy Spirit the hearts of the Saints are filled with faith and love and then the speech is gracious Such speech as proceedeth from a heart spiritualized winneth love and likeing It was said of Christ that he was fairer then the Children of Adam Grace was powred out of his lips Psal 45. And the Apostle prayeth that a doore of utterance may be opened unto him Let a man be never so learned if the doore of utterance be shut up his speech shall profit little It was falsly objected against Paul as a reproach unto him that he was rude in speaking 2 Cor. 11. 6. The truth is he willingly avoided that painted kinde of eloquence which carnall men and such as have itching eares doe commonly delight in but he wanted no kinde of utterance which was fit for the preaching of the Gospell to wit the plaine evidence and demonstration of the Spirit So much for the praise of the Churches speech set forth by the beauty of her lips The next particular followeth Thy Temples are like a piece of pomgranate within thy locks He describeth another part of the countenance or face viz. the temples of the head speaking also of them according to the custome then used women suffering their haire to hang about their temples because it 's said within thy locks By Temples are meant each of the temples of the head and hereby may be meant the cheekes also which are
there is not only abundance but a redundancy and overflowing of all good things Christ is able yea is willing to doe for us farre more abundantly then wee are able to thinke or speake Ephes 3. 20. Christ doth not bestow some small measure of grace life peace c. on his people but he gives it in abundance It followeth O friends O beloved Christ out of the abundance of his affections doth multiply new titles for his Spouse calling her friend and beloved They that doe his commandements are his friends Joh. 15. 14. Abraham is called the friend of God Isa 41. 8. friendship is the sweetnesse and strength of love therefore he addeth O beloved so plentifull and kind hearted is the Lord that he cannot keep his joy within himselfe but stirreth up his friends and companions to eat and drinke and rejoyce with him Those good things that neither eye hath seene nor eare heard that are above our reach to conceive of are for those that love him 1 Cor. 2. 9. Now in that Christ doth invite his Spouse to this heavenly banquet by new Titles of love and friendship Hence Observe That there is sweet love and friendship between Chaist and his Saints All kinds of love and friendship meet in Christ towards his Spouse and so againe in the Spouse towards him here is the friendship of all relations in the world as of husband brother friend c. here is a free opening his bosome to the Saints and they againe opening of their hearts to him Here 's mutuall delight in one anothers good and happinesse Christ is much delighted in all the good and hapinesse of the Spouse and she is as much delighted in the happinesse and glorie of Christ So much for the fourth Chapter CANTICLES CHAP. V. VERS 1 2 3 4 5 6. I sleep but my heart waketh it is the voyce of my Beloved that knocketh saying open to me my Sister my Love my Dove my Vndefiled for my head is filled with dew and my locks with the drops of the night I have put off my Coat how shall I put it on I have washed my Feet how shall I defile them My Beloved put in his hand by the hole of the Door and my bowells were moved for him I rose up to open to my Beloved and my hands dropped with Myrrhe and my fingers with sweet smelling Myrrhe upon the handles of the lock I opened to my Beloved but my Beloved had withdrawne himselfe and was gone My soule failed when he spake I sought him but I could not find him I called him but he gave me no answer The Watchmen that goe about the City found me they smote me they wounded me the keepers of the walls tooke away the Veile from me WEE had in the former Chapter almost nothing but the praises and commendations which Christ giveth to his Church so highly and with so many speeches doth he magnifie and extoll her beauty and her glory and excellency Here in this Chapter we have another manner of song even an accusing and a bewailing Song for here shee accuseth her self and bewaileth her owne unkindnesse and undutifullnesse which she shewed to her most kind and loving Spouse reporting also the great affliction and calamity that came upon her by that meanes And after all this we have the meanes whereby shee recovers her selfe againe In this Chapter observe two things First a complaint of the Spouse which she maketh accusing her selfe for some negligences towards her beloved and this is contained in the six first Verses Wherein also there are two especiall matters delivered unto us First an open acknowledgment of her offence committed Vers 1 2 3 4. Secondly a recitall of the miseries that fell upon her by meanes of her neglect Vers 5 6. The second thing set forth unto us in this Chapter is a familiar parly had betweene the Spouse and such as were her friends and acquaintance who demanding some questions of her the Church instructeth them concerning the state dwelling and mutuall fellowship that is betwixt her and Christ This matter beginneth at Vers 7. and reacheth to the end of the Chapter The questions with the answers thereto concerne two things 1. There is something demanded about Christ himselfe in Vers 8. whereunto there is a large answer beginning at the 9. Vers and holdeth to the 15. wherein the Spouse doth set forth her beloved by many elegant expressions the issue whereof was that the daughters of Jerusalem became likewise enamour'd with him and therefore question the place of his abode the question being contained in Vers 16. and the answer in the two last verses the occasion both of the one and of the other was that vehement charge that the Spouse giveth her friends in the seaventh verse both concerning Christ himselfe and the place where they should find him The first thing that offers it selfe to our consideration is the Churches complaint accusing of her selfe saying I sleep but my heart waketh c. Here is a description of the Churches temptation which is worldly drowsinesse and security wherein to the godly sometimes fall She had enjoyed a comfortable intercourse with Christ but now she falleth into a deep temptation from the strength and prevalency of corruption Hence Observe in the generall That the Spouse is not alwayes in one and the same temper It was not long agoe that the Spouse was in a sweet lovely gracious temper and now on the suddaine shee falls into a fit of drousinesse and security Thus it was with Abraham somtimes strong in faith and somtimes fearfull as when he denyed his wife David was somtimes full of confidence and boldnesse triumphing in the Lord saying Whom shall I feare And somtimes againe I shall one day fall by the hand of Saul So Peter somtimes confident and againe somtimes overcome with feare But to come to the words in particular I sleep but my heart waketh The words containe 1. A Confession I sleep 2. An acknowledgement But my heart waketh These words declare a two-fold condition of the Spouse The one is a sleepy drowsie estate which proceedeth from the flesh and unregenerate part the other a waking or watchfull condition which proceedeth from the spirit of Christ within her I sleep or I sleeping as it is in the Originall these are the words of the Spouse declaring what befell her in the night season while she slept The sleep of the body is a deading and benuming of the outward sences insomuch that it is the very image of death and it is dangerous because when man sleepeth his enemy watcheth as in the parable of the seed When the husbandman slept the envious man sowed Tares Matth. 13. 25. Now we must consider here three things especially 1. What this sleep is 2. Whence it proceedeth 3. What the effects thereof be 1. We cannot understand this of a bodily or naturall sleep for the Spouse is considered according to her heavenly and spirituall birth and therefore must