fire in the bosome then to conceale spirituall comfort We cannot saith the Apostle but speake the things which we have seene and heard Acts 4. 20. As it doth much lessen our comfort to conceale the thing we know so it doth much increase and inlarge our comfort to make known our injoyments to others From the second Interpretation towit that the Spouse entertaineth him to dwell in her heart Observe That it doth not content the Saints to have some slight apprehension of Christ but they desire to lead him into the inner Chambers of their minds that he may dwell in their hearts So the Spouse here had apprehended her beloved and shee doth not satisfie her selfe untill shee hath led him downe into the inmost corner of her heart Then it is that the Spouse liveth or Christ liveth in her Gal. 2. 20. the Church is called upon by the holy Ghost to open the Gates and everlasting doors that is the doors of their hearts And Christ the King of glory shall come in Psal 24. Shee doth open the gates and the doors and leadeth him in What good thing can be wanting where the King of glory shall enter in to dwell He is the Lord of Hosts who is strong and mighty in Battaile who will subdue sin and put the Prince of darknesse to flight yea he will chase away all evill where he dwelleth No marvaile then that the Church will not let him goe but leadeth him into the Chambers of her that conceived her Lastly in that the Church is called the Mother of the Church Hence Observe That the Church doth nourish her owne Members Saints are nourished and cherished among Saints Hence they are bid to rejoyce with Jerusalem c. That they may suck and be satisfied with the Breasts of her consolation that they may milke out and be delighted with the brightnesse of her glory Isa 66. 11. And to the Church of beleivers pertaineth all the glorious priviledges which did of old pertaine to Israel as the Apostle telleth us in Rom. 9. 4 5. To whom pertaineth the adoption and the glory and the Covenants and the giving of the Law and the service of God and the promises of whom are the Fathers and of whom as concerning the flesh Christ came who is over all God blessed for ever Amen It followeth VERS 5. I charge you O yee daughters of Jerusalem by the Roes and Hinds of the field that yee stir not up nor awake my love till he please THe Spouse having long sought her beloved and now having found him and brought him home unto her Mothers house and resolved to retaine him there reneweth her contestation and charge to the Daughters of Jerusalem not to awake or disquiet her beloved These words being the same with the words in Chap. 2. 7. I shall not stand upon repetitions but onely mind you of the occasion of the repetition of them 1. Consider the Church having found her beloved and is very willing to keep him and to injoy sweet fellowship with him shee giveth this straight charge to the Daughters that they doe not provoke him by sin and so grieve his holy Spirit and thereby cause him to depart from his Church againe For as Moses said unto Israel If yee turne away from after him he will yet againe leave them in the Wildernesse and yee shall destroy all this people Numb 32. 15. And the like place we have in Exod. 23. 20 21. Behold saith the Lord I send an Angell before thee 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 for Gods name and attributes are his very essence Thus the Apostle willeth us not to provoke Christ when he saith Grieve not the holy Spirit and withall addeth this reason Because saith he by it ye are sealed unto the day of redemption Ephes 4. 30. So on the other hand we must please the Spirit by being acted by it least we turne away the seale or assurance of our salvation Or 2. We may take it thus the Daughters were charged to wait patiently for Christs comming in the flesh and to be contented with their present enjoyment of Christ that they should not stir him up or provoke him by murmuring or otherwise through feare or unbeliefe neither was shee to be discontent to suffer affliction as being under the Law being shut up unto the faith that should be revealed which Law was a School master unto Christ Gal. 3. 23. for the Saints were under Governours untill the appointed time of the Father Gal. 4. 1 2. So much for the Charge VERS 6 7 8 9 10 11. Who is this that commeth out of the Wildernesse like pillars of smoake perfumed with Myrrhe and Frankincense with all powders of the Merchant Behold his Bed which is Solomons threescore valiant men are about it of the valiant of Israel They all hold Swords being expert in war every man hath his Sword upon his Thigh because of feare in the night King Solomon made himselfe a Charriot of the wood of Lebanon He made the pillars thereof of Silver the bottome thereof of gold the covering of it of purple the middest thereof being paved with love for the Daughters of Ierusalem Goe forth O yee daughters of Zion and 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 IN the former part of the Chapter the Church sought Christ and never gave over seeking untill shee had found him and brought him home into her Mothers house and into the Chambers of her that conceived her Christ discovereth himselfe sweetly unto his Spouse but not that his Spouse should be content with her present apprehension of him but that shee should ascend higher and higher even unto the Chambers of his heavenly Palace for to that end and purpose doth he come downe unto her Here therefore is shewed the effect of this her finding and laying hold of him namely that he hath perfumed her with his sweet graces and made her fit and meet to ascend up with him unto his royall place which is here described in the sequell of the Chapter Christ himselfe is here introduced as admiring and wondring at his Churches appearance and comming out of the Wildernesse Hereupon his Spouse taketh occasion to speake of his excellency by way of praise and wonderment For the 6. ver it utters a description of the Church 1. In respect of her low condition 2. In respect of her heavenly qualification Her despised and low condition is laid downe in these words Who is shee that commeth out of the Wildernesse Her qualification in the other part of the verse First In respect of
doctrine of faith did as it were stay and uphold the Churches of Christ Of our house Our house Or the houses of us for the Catholick body is distinguished into sundry particular Congregations or Churches in every of which as in sundry Nurceries the Saints are brought up and Nursed The Church is called the house of God 1 Tim. 3. 15. which is Interpreted to be the Church of the living God the pillar and ground of truth And so the faithfull are called the house of God Heb. 3. 6. But what is this Palace It cannot be so properly meant of Heaven in which the Saints shall dwell for ever but rather of an house while they are yet in this World and this house is the Church of Christ she is the Temple of the living God Every faithfull soule is the habitation of Christ and hence it is that the Psalmist calls upon men to open the doors of their heart to receive Christ Lift up your heads yee gates and be ye lift up yee everlasting doors and the King of glory shall come in Psal 24. The beams of our house are Cedar The beams of this spirituall house are set forth by the matter they were of they were of Cedar Cedar is a Tree very common in Mount Lebanon and as some say like unto Juniper or rather to Cypres for leafe but for the Tree it selfe it is tall and strong and the wood of permament nature and of a very sweet smell and it rotteth not nor admitting any worme Now the Saints who are the beams rafters and materialls of this house are compared to Cedars in Psa 92. 13. And Balaam likeneth the Tabernacles of Israel unto Cedar trees beside the waters for goodlinesse Numb 24. 5 6. This wood was used in Solomon's Temple 1 K. 6. 36. And he made Cedars like Sycamore Trees which are in the val ' for abundance 1 Kings 10. 27. Prefiguring the Saints of whom the spirituall Temple of the Lord was to be built the Saints are as living stones put into the edifice or building of Christs spirituall Temple Thus is commended the matter of the beams of this house wherein is set forth the stability and strength of this house or houses Now followeth the seting forth of the excellency and statelinesse of this house And the rafters or gallerirs of firr Rafters or Galleries as the word borrowed from running intendeth Galleries were certaine walking places which were built on the tops of houses Now in such Galleries as these men were wont to walke and converse together So here these Galleries in Christs house may signifie the sweet conversing the Saints have with Christ in the communication of all his graces These Galleries are set forth by the matter they were of Of Fir Our Translation saith of fir some others Cypres the Hebrew Brothim whose singular for the forme of its Characture may be Brut is turned by the Latine word Bruta which was a Tree as Pliny recordeth Plinie in Lib. 12. Cap. 17. like to a broad Cypres tree with whitish boughs of excellent sweet savour much like unto Cedar This sets out unto us the excellency of Christs Galleries wherein he doth sweetly converse with his people and wherein his people doe contemplate of divine things These Cedars and Brutine trees may both be applied unto the persons of the Saints and also unto the doctrine of faith wherewith the Curch is built upon Christ the chief corner Stone as in 1 Cor. 3. 9 10 11 12. where the Apostle saith No man can lay any other foundation then that which is laid which is Christ Now saith he if any man build upon this foundation Gold Silver precious stones c. That is meant of the Saints who are the super-structure built upon Christ the foundation thus was the building of the new Jerusalem whose twelve gates were of pearles and the street of the city was pure gold Rev. 21. 21. Now all these similitudes doe set forth those holy persons and graces wherewith the Church should be adorned all those things signified by the houses of Cedar and by the Galleries of fir are strong and firme and very redolent and savory unto the comfort of the Saints and the glory of Christ In the Verse before Christ and his Church sung the prayse of their Bed here they sing the praise of their Houses Hence Observe 1. That the Saints are Christs house They are called the house of God 1 Pet. 4. 17. and the Temple of God 2 Cor. 6. 16. Heaven is his house where he manifesteth his glory and the world is his house where he manifesteth his power and wisdome but the Saints are his house where he manifesteth his especiall grace and favour The Lord dwells with the humble spirit Isa 57. 15. That is he is present with them to cheare and comfort them with his grace and spirit Now the Lord maketh use of the Saints as men doe of their houses 1. Men use to abide and be resident in their houses a house is a place of residence So Christ is alway present with his Saints by his Spirit unto the end of the world Matth. 28. 18. And lo saith he I am with you unto the end 2. Men doe refresh themselves by eating and drinking and the like in houses thus Christ is said to feast and sup with his Saints Revel 3. 20. Christ doth converse familiarly chearfully and comfortably with them as friends use to Feast and make merry one with another 3. Men doe take great delight and contentment in their houses as being a part of their worldly excellenency So Christ taketh great contentment and delight in his Saints The upright are his delight Prov. 11. 20. 4. Men lay up their greatest treasures and their most precious Jewells in their houses So doth Christ he comes into the soule his house to bestow his Jewels and to spread his treasures of grace there he makes the spirit of glory to rest upon his Saints 1 Pet. 4. 14. Now as the glory of Christs house is set forth so also is the glory of the beams or rafters thereof commended unto us You heard that these beams were applied to the persons of the Saints wherewithall the house of Christ is builded Christ is the Foundation and the Saints are the super-structure put into the building This is that the Apostle tells us 1 Pet. 2. 4 5. To whom comming that is unto Christ as unto a living stone yee also saith he as lively stones are built up as spirituall house an holy Priest-hod to offer up spirituall Sacrifices acceptable to God by Jesus Christ So Gods house is built of Saints of lively stones such as have received life from him this house is Gods dwelling place where he communicates both grace and glory And it is called a spirituall house because it is built up by the Spirit of God Now as Christs house is commended by the beams thereof so the beams or rafters are set forth by the matter they are of
what an alteration it makes in men how far it changeth them from that which they were before downe goeth the power of the flesh where it commeth An example of it you may see in the Apostles of Christ how weake and how fearfull were they at Christs sufferings but after the holy Ghost came downe upon them in the day of Pentecost of a company of weake and trembling Lambs they became so many mighty Lyons they feared not the whole world So it is with all Saints they be heavy and lumpish and dull when the flesh hath the stroke and beareth the sway every small impediment is a hinderance and ministreth some excuse to keep them back and the excuses seem also to be reasonable but when the touch of the holy Spirit commeth that Christ put in his hand at the hole of the doore then there is a quicknesse a life and moving then nothing can let but they will seeke Christ It is a wonderfull change and alteration that the Lord makes in man when he putteth downe the flesh and raigneth himselfe by the power of his Spirit We remaine dull slow fearfull weake and negligent because we rest in our owne power so much and in the power of the spirit so little Object But some will say Doth not Christ dwell alwayes in the hearts of his people How then is it said that Christ knocketh to have them open unto him and let him in and they make excuses to put him off Or how is it then that he toucheth them with his spirit now which they had before Answ We must note that there be degrees of the measure of the gifts of the Spirit The Apostles had the spirit before Christs ascension but not in that measure as afterward so also Christ dwelleth in all the Saints even in those that have the least sparke of true light but he knoketh to have them open the doors of their hearts wider and to receive him after a more full manner And thus we have the Psalmist saying Lift up your heads yee gates and be ye lift up yee everlasting dooes and the King of glory shall come in Psal 24. we must set our hearts wide open that Christ may come in and reigne over us and wholly sway us by the Scepter of his Spirit Secondly Observe That Christ never so deserts his Spouse but leaves something behind him which makes her sensible of his absence and restlesse in her desires after him Hence the Spouse is troubled in spirit sorrow and calamity presently fell upon her when she faith My bowells were moved for him That is my heart was affectioned towards him all my inward affections and powers of my mind were moved with griefe and sorrow I was restlesse in my spirit after him nothing in the world would content me but the injoyment of my beloved and communion with him whom once I enjoyed with unspeakable delight These and such like affections was the Spouse moved withall The Spouse is not only affected inwardly in her mind but she is also stirred up to seeke after her beloved as appears in the following verse VERS 4. I rose to open to my beloved and my hands dropped with Myrrhe and my fingers with sweet smelling Myrrhe upon the handles of the lock THe Spouse stayeth not in bare motions of the mind as many have some touch off but they vanish againe but she ariseth to open the doore unto her beloved it is not now grievous to her to put on her Coat and to put her feet into the dirt being quickned by the Spirit of Christ In this Verse we have First a gracious action of the Spouse she ariseth to open to her beloved Secondly the grace that followeth this action her fingers drop pure Myrrhe c. I rose up to open c. or I my selfe rose up She is no more negligent and sluggish but active and stirring to open to her beloved she acts now because she is acted by the Spirit of Christ Hence Observe That the Saints are very active for Christ when they act in the power of the Spirit It s like the Spouse had much stirring with flesh and blood before but she was never able to arise and open to her beloved till she moved in the strength of the Spirit of Christ Christ tells his Disciples The flesh is weake but the spirit is strong and willing Nothing but the power of the spirit can make us open our hearts wide for Christ the King of glory to come in In the next words she magnifieth the graces of her beloved saying And my hands dropped with Myrrhe and my fingers with sweet smelling Myrrhe upon the handles of the lock She could touch nothing with her hands nor lay her fingers upon nothing where he had put in his hand but all did drop with Myrrhe even with pure Myrrhe for her meaning is this that her beloved did but put in his hand and yet he had left even by his touch such abundance of sweet graces that wheresoever she toucheth her hands drop with the same My hands dropped Myrrhe or the Oyle of Myrrhe which distilleth out of the Myrrhe tree What Myrrhe is hath been shewed before in Chap. 1. 13. She meaneth that Christ left such a plentifull and pleasant smell behind him that even she comming after his departure had such abundance of it as if she had such store of Myrrhe as would have made her hands to drop And my fingers with sweet smelling Myrrhe or passing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Transivit myrrhe that is thin and pure myrrhe that is more fragrant and sweet by this passing or pure myrrhe is commended the excellency of Christs graces as that before the abundance of them This seemes to denote the sweet odour of her services that her longing and seeking after her beloved was acceptable with the Lord and of sweet smell in his nostrils for by her hands wee may understand her holy actions anointed with the oyle of myrrhe that is the spirit of Christ as the holy in the Sanctuarie was made of pure myrrhe which did presigure the same Exod. 30. 23. or wee may understand it of the grace of Christ which he left behinde him as a sweet odour to draw her to himselfe when he put in his hand at the hole of the doore which she is now sensible of Upon the handles of the lock that is those fleshly locks or barres which kept out Christ from entering which are now beaten downe by the power of the spirit and of those divine anointings of Christ her heart being anointed by Christ all those barres of opposition that the flesh with all its reason and wisedom are now beaten down and subdued so that Christ may freely enter and come in and take the whole command of all the affections of the soule and reigne as Lord and King this is the vertue and power of the Spirit Hence Observe First That the Spirit and its graces are very sweet and fragrant They are pleasant
and sweet and therefore compared here to myrrhe The graces and prayers of the Saints are said to be sweet as it is Revel 8. 4. Christ ming leth them with his owne sweet odours and so perfumes them before his Father The wicked are abhomination to the Lord because he abhorrs them their services and whatsoever in them is but the righteous man is his delight Prov. 15. 8. Christ will burne up sinne and consume all the drosse of his Saints and accept that which is sweet of his owne spirit in in them All the actions of the flesh are nothing but sinfull workes but the actions wrought by the hand of Christ the finger of God and power of Spirit these actions are sweet holy and gracious Secondly Observe That the sweetnesse of the Saints proceeds from Christs sweetnesse Christ first leaves myrrhe and the fingers of the Spouse drop myrrhe He was anointed with the Oyle of gladnesse above his fellows and out of the fulnesse of his divine annointings we receive grace for grace The head being anointed the oyle ranne downe to the skirts of Aarons garment wee have all from our head grace for his grace love for his love priviledge for his priviledge he is a sonne so are wee sonnes we are heires of heaven as he is heire of God all his dignities offices priviledges graces and preferrements are ours So that looke whatsoever grace or priviledge is in the head it descends downe to the Members who share with the head in every vertue so that all our graces are from his grace our life from his life our myrrhe from his myrrhe It followeth in the next verse VERS 5. I opened to my beloved but my beloved had withdrawne himselfe and was gone my soule failed when he spake I sought him but I could not finde him I called him but he gave me no answer HEre wee see the troubles and sorrows which befall the Spouse because of her former negligence and securitie Christ will not let her lye asleep on her bed of ease but will come to awaken her In the verse wee have First The action of the Spouse I opened to my beloved Secondly The discouragements of the Spouse and they are three First Christs leaving of her My beloved had withdrawne himselfe Secondly Her inward griefe and sorrow My soule failed c. Thirdly She had no answer notwithstanding all her seeking I sought him but he gave me no answer c. I opened or I my selfe opened to my beloved as before this noteth a further degree of grace in the Spouse that she did not only rise up but opened the doore giveth up the strength and power of heart and affections unto him willing that the everlasting King of glorie should come in and reigne there Hence Observe That gracious affections produce gracious actions Where there is the truth of affection it will discover it selfe in holy action after her affections were moved she presently openeth to her beloved The will minde and understanding guide the outward man therefore if these be touched and wrought upon it will quickly appeare in outward action as soone as her bowels were moved and that her fingers dropt myrrhe she shews the truth of her affection in opening unto and making after her beloved Thus much for the action of the Spouse her discouragements follow But my beloved had withdrawne himselfe Withdrawne or passed away to wit secretly and quietly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Transivit particularly also putting up the great injurie of refusall that shee had offered him passed by to wit the doores and so went away The doubling of the complaint for his departure sheweth her passion and griefe in that she thought he had been at the doore when she opened but now he was gone she could not enjoy his presence and favour as formerly she had to her unspeakeable comfort This is strange that he calleth and knocketh when she was asleep and lay in her bed and now when she is risen out of her bed and openeth the doore to let him in he withdraweth himselfe and will not be seene her unkinde dealing did deserve this Hence Observe That Christ doth sometimes withdraw himselfe from his Saints according to their sense and apprehension So God did withdraw from Christ when he cryed out My God my God why hast thou forsaken me but yet at that time God was neere him and did uphold him by his power and so for the Saints such desertions as these proceed from love from him that doth withdraw himselfe he doth it of purpose for their good and that out of a singular love but seeing Christ doth alwayes dwell in the Saints how can it be said that he doth withdraw himselfe out of their sight especially when he hath made their hands to drop with myrrhe This is out of question that Christ is alwayes present in the souls of the faithfull and yet to their thinking and apprehension he seemeth to be absent He doth still support them by his power and spirit and yet they have not the lively and comfortable feeling of his presence which they desire and sometimes happily did enjoy Then the heart is troubled then they mourne then they seeke and call after him for shee saith My soule failed when he spake My soule went forth or it left me and was gone it failed and fainted within me I was as one without life even as one dead through feare and griefe The departure of the soule from the body is death she was now as it were in a swoone or halfe dead for the time Alas now shee is afraid that her unkinde dealing should cause him to forsake her Who is able to expresse the griefe and sorrow the godly soule hath when it seeketh to feele the consolation of Christ and he hideth his face True it is that the Spouse could not lament she could not open the doore seeking and calling after him unlesse he were present and did worke these things in her for all these things proceed from his grace but yet he doth seeme to be absent which makes her crye out my soule my strength my life my comfort is departed from me When he spake When he spake or while he was speaking or rather because of his Speech to me which I had neglected for however the Hebrew will beare both yet I thinke the latter most agreeable with the purpose of the Spouse which is to agravate her offence and also to shew the miseries that she fell into for so great neglect So the sence is My soule failed because of speech or for the words which he had used when he so lovingly called unto me as before in verse 2. saying Open unto me my sister my love my dove my undefiled for my head is full of dew c. Now when the Spirit had moved upon her heart and affections then she remembred the words of her beloved Hence Observe First That Christ's words makes after impressions in the hearts of the Saints though
the time of her blacknesse and imperfection be comparable unto yea far beyond Solomons curtains and all his royalty besides what will her beauty be when all her blackness shall be taken away and when she shall appear in her full and everlasting beauty being cleansed from all her spots and dimnesse yea when shee will shine in glory in the sight of all her beholders O yee daughters of Jerusalem This shee speaks to strengthen and confirme those that were weake and not so well grounded or confirmed in the knowledg of Christ to the end she might remove all occasion of scandall which otherwise might have been a cause of stumbling unto these daughters of Jerusalem Observe hence That those that are strong Christians should by all meanes endeavour to strengthen and confirm those that are weak Here the Church seeks to satisfie the daughters of Jerusalem concerning her blackness by telling them that notwithstanding her blacknesse yet she was desirable An example of this we have in Christ when he sheweth what a hinderance riches are in the way of the Kingdome of God Matth. 19. 23 24. Christ counselleth the young man to sell all that he had and give to the poore the Text saith he went away sorrowfull for he had great possessions Presently upon this Christ turned to his Disciples and said That a rich man shall hardly enter into the Kingdome of heaven Now the aime and drift of Christ was to uphold the spirits of his Disciples in respect of their poverty having left all to follow him And on the contrary the Apostle saith give none offence neither to the Jewes nor to the Gentiles nor to the Church of God That is do not scandalize any by the use of your liberty whether they be without or within the Church but rather labour to win them by love And again for his own particular he saith I will eate no flesh while the world standeth rather then make my brother offend 1 Cor. 8. 13. That is as if he had said I will rather abstain for ever from all kind of flesh then put a stumbling-block before or give occasion of sin to any of my brethren So in Rom. 15. 1. We then that are strong saith the Apostle ought to beare the infirmities of the weake and not to please our selves VERS 6. Looke not upon me because I am blacke because the Sunne hath looked upon me my mothers children were angry with me they made me the keeper of the vineyards but mine owne vineyard have I not kept NOw the Church proceedeth unto a more full answer unto this supposed objection that might have been made against her and that because none should impaire her dignity or worth or more lightly regard or esteem of her And this she doth 1. By admonition unto the daughter of Jerusalem in these words Looke not upon me because I am black 2. She rendereth a reason of her admonition and that is drawn from the cause of her blackness which is three-fold 1. The supream cause The sunne hath looked upon me 2. The instrumentall cause My mothers children c. 3. The impulsive cause My owne vineyard have I not kept Looke not upon me c. The Church continueth her speech to the daughters of Jerusalem desiring them not to look upon her so as to be discouraged from joyning with her in the service of Christ notwithstanding all her deformities which outwardly make her deformed but rather to have their eyes upon Messiah in whose beauty and glory shee is also decked and adorned The word signifies to see with great observation or to see with great curiosity with delight and with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sense and feeling and therefore in that she saith Look not upon me or behold me not that is 1. With disdain do not behold me with contempt and scorn because of my blacknesse Thus it is spoken of Leviathan in Job 42. 34. Hee beholdeth all high things that is he scorneth despiseth all other beasts he feareth none and is the proudest of all others and the Lord is said to look upon the proud afarre off That is with great disdain and contempt 2. Look not upon me with triumph and rejoycing over me as in Obad. vers 12. Thou shouldst not have looked on the day of thy brother It was spoken concerning Edom because he magnified himselfe in the day of Israel's distresse and it is spoken of the enemies of the Church when they gathered against Israel Mic. 4. 11. Let her be defiled say they let our eye looke upon Zion that is we will satisfie our selves in her defilement let her be defiled and we will rejoyce 3. Looke not upon mee with amazement be not affrighted or astonished at my blacknesse Affliction is called the wine of astonishment Psal 60. 3. meaning they were drunken with afflictions which caused horrour and astonishment as drunkennesse with wine causeth staggering and giddinesse Hence it is the Apostle doth labour to confirm the Saints in the faith That saith he no man should be moved by these afflictions for your selves know that we are appointed thereunto 1 Thes 3. 3. That is we are ordained that we should be conformable unto Christ first in sufferings after in glory therefore saith he let not these things move you from the faith Because I am blacke The form of the Hebrew word here differeth from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Subnigra quod sim subnigra so Iun. translates it that in the former verse and seemeth to diminish the signification and signifies somewhat blacke or blackish by this the Church would signifie that her blacknesse was not such as that she might be contemned or disdained for it her blackness was but an outside blackness though her skin was black yet her inside was faire and that outward blacknesse of hers was not her proper colour neither but by accident and therefore she proceedeth to give the reasons of her blacknesse Because the sunne hath looked upon mee Hereby are meant persecutions and afflictions so it is expounded by Christ himselfe Matth. 13. 6. 21. When the sunne was up that is saith Christ when persecution and tribulation ariseth because of the world The Sunne hath looked upon me that is God hath looked upon me in anger and displeasure and therefore O yee daughters do not you look disdainfully upon me because I am blackish and of a dark hue for this colour is not so much naturall to mee as caused by the scorching heat of affliction wherewith I have been often sun-burnt and scorched neither was this altogether my own defect but by the envy and deceit of my false brethren Hence shee proceedeth to declare the second to wit the instrumentall cause of her blacknesse My mothers children were angry with me 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Filij matris meae Arius Montanus Arius Montanus renders it the sonnes of my mother Some question there is who they be whom she calleth the sonnes of her mother First Some have taken it
every administration of the Gospel shall farre exceed in glory and light all those of the Law And in this respect the Prophet saith The Sun and the Moon shall be ashamed when the Lord of hosts shall rule in Zion c. Isa 24. 23. That is the light and glory of the Sun and of the Moon shall be darknesse in comparison of the light and glory of God that shall shine in his Church under the Gospel See also in Isa 60. 19 20. where the Lord saith Thy sun shall be no more thy light by day neither for brightnesse shall the Moone give light unto thee but the Lord shall be unto thee an everlasting light and thy God thy glory thy Sun shall no more goe downe neither shall thy Moone withdraw it selfe c. If we understand these words of the first times of the Gospell then by the Sun and Moone we must understand all legall rites and shaddows which were the lights of those times But if we understand the last restoration of the Gospell which shall be after the generall Apostacy and falling away by reason of the over-spreading of the darknesse of Antichrist I say if it be meant of this last restoration then we must understand by the Sun and Moone all outward and worldly meanes whereby God hath conveyed any light unto his people such outward and worldly meanes shall cease and the Lord will communicate light and grace into the hearts of his people by some higher and some more spirituall way then he hath done formerly Thus much for Christ's embraceing commending and promising unto his Church wherein he sets forth her excellency in respect of the time then present and also in respect of the time to come Now it followeth that the Church doth endeavour to set forth the excellency of her Beloved VERS 12 13 14. While the King sitteth at his Table my spikenard sendeth forth the smell thereof A bundle of Myrrhe is my Beloved unto me he shall lye all night betwixt my Breasts My beloved is unto me as a clustre of Camphyre in the Vineyard of Engedi IN the three last Verses Christ set forth the excellency of his Church in respect of the time that then was and also in respect of times that should come after now the Church in these three Verses sets forth the excellency of Christ with the excellent effects of all those graces which he had bestowed on her and that shee being so adorned by her Beloved the odour of his Spirit in her issued and flowed forth with such a fragrancy as it did very much delight her selfe and others with the redolency thereof The Church doth as it were answer her Beloveds commendations of her by returning the like praises and commendations unto him as before he had commended her The Church setteth forth her Beloved Messiah not barely or simply but what a one he is to her that he is one of excellent sweetnesse and redolency Now the sweetnesse of all Christs heavenly graces unto her and in her are set forth to us by three excellent comparisons towit Spikenard Camphyre Myrrhe We have the effects of all his graces and sweetnesse as our graces from his graces and our sweetnesse from his sweetnesse And we have the cause of all this namely our union and neere communion with him all which is contained in these three Verses Vers 12. While the King siteth at his Table my spikenard sendeth forth the smell thereof In this Verse we have First Christs communion with his Church which is implied by his siting at his Table with her This communion is inlarged by the time While the King siteth c. Secondly The effect of this communion the Church hath her odour by it My Spikenard sendeth forth the smell thereof So that Christ hath his communion and his Church hath her odour While the King sitteth c. Here we have the Kingly feeding of Christ with his people his repast or feeding is not expressed in the Text but necessarily implied for the words according to the Hebrew verbatim run thus While the King was in his circle or in his compasse which phrase al 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Circuivit circumivit Vnde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Accubitus icrcularis proprie in orbem enim antiquitus ad mensain sede bant Buxt in Lex ludes to the Jewish forme of sitting at Table which was round about as it were in a circumference or circle Now by this sitting round it cannot be meant of Christ sitting alone but a session with others towit with all his faithfull guests that together with Christ doe environe this Table The King is Messiah who is Lord and head over his Church they that associate with him are the Saints gathered from all parts of the World the place of their session is at the Table for that is meant by the round or circle here specified The Hebrews were wont to sit round or in a circle as was said before an example whereof we have in 1 Sam. 16. 11. when Samuel desired Jesse to send for David his youngest Son he saith We will not sit downe untill he come hither in the Hebrew it is Because we will not round untill he come hither That is Wee will not sit downe to Feast before he 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 come The Table that these sit at is to be considered according to the place and that is two-fold 1. The place of Christ's siting may be meant of Heaven and if so then it sets forth the wonderfull sweetnesse of Christ even whilst he is in the Heavens then the sence would be as much as if the Church should say now while the King sits in Heaven compassed with his holy Angells and I here on Earth below there is a wonderfull distance between us and yet his sweet savour commeth unto me yea I doe smell his sweetnesse though at a great distance even as it were the precious Spiknard Myrrhe and Camphyre 2. We may take it for Christ's feasting with his people while they are here on Earth of his spirituall Banquet with his Saints feeding them with his word and graces for thus he saith Behold Istand at the doore and knocke if any man heare my voice and open I will come in and sup with him and he with me Revel 3. 20. This spirituall communion that Christ hath with his Church is called The Table of the Lord Mal. 1. 1 Cor. 10. 21. and it signifies that blessed sweet and heavenly communion betweene Christ and his Church Hence Observe That there is a mutuall feasting betwixt Christ and his Church The unity and communion that we have with Christ is set forth to us in our siting downe with Christ at his Table to the end we may partake with him of his spirituall dainties and heavenly Manna with which he feeds and refresheth his Saints It is most true that we have nothing to invite or welcome Christ but he sends provision of his owne and comes as
themselves It followeth Whereon there hang a thousand Fucklers Whereon they hang or are hanged a thousand Bucklers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Clypeus protectio a certaine number is put for an uncertaine as we find often in Scripture The Hebrew word Hammagen signifies protection or defence Thus by the Tower of David is the excellency of the Church set forth it being marvailously well armed with armour and munition yea with armour that is pollished and prepared for most necessary uses the hanging up of these Bucklers and Shields was a signe of victory and glory as appears Ezek. 27. 11. These instruments of war are farther commended in that it is added All shields of mighty men The praise of these shields is that they are meet for mighty and noble men they are so good and excellent they are no base things nor such as belong 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Dominatus est potestatem habuit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Dominator potesta tem habeus to meane men but unto Nobles and Captaines of Armies and the like The Hebrew word Shiltei Translated Shields hath the signification of power or dominion as being used of great and mighty men It also signifies a Ruler such a one as hath power in his owne hand Of mighty men or of strong valiant men The Hebrew word Grbbor signifies a Champion a mighty man or man of valour and strength and of superiority these mighty men have reference to David's worthies who stood faithfully with him and did many heroicall actions as appears 1 Chron. 11. 10. Now in that Davids tower was thus furnished with all convenient weapons of war both to offend the enemy and also for defence of those with David this did prefigure the mighty men of God which by the shield of faith shall be able to doe great things for which purpose they have given them shields and bucklers to defend themselves In the former part of the Verse the strength and victory of the Spouse was set forth by her Neck being compared to Davids Tower now here are her weapons described by which shee shall overcome Hence Observe That the Spouse is furnished with all spirituall weapons to withstand her enemies and defend her selfe from wrong The Spouse hath such spirituall weapons as shee is able to defend her selfe and discomfit all her enemies as appears Ephes 6. 11. 17. where the Apostle exhorteth to put on the whole armour of God that is to be armed with all spirituall graces and giveth a reason of his exhortation That yee may be able to stand against the wi les of the Devill c. that is that you may keep your station not being put to flight but to overcome and get victories over enemies namely to overcome the Devill in all his assaults and to wrestle against principalities rulers of darknesse and spirituall wickednesses c. And that they might be ready for this great encounter they were to have their loins girt about with truth with Christ who is the way and truth John 14. 6. Having on the Brest-plate of righteousnesse to keep the heart and Conscience whole And their feet shod with the preparation of the Gospell being ready prepared to professe the truth of the glorious Gospell of Christ to take hold of the shield of faith by confidence in the power and goodnesse of God in Christ to take the helmet of salvation towit the hope of the mercy and redemption purchased by Christ and lastly the sword of the spirit which will cut off all the temptations of Satan and lusts of the flesh And thus the faithfull soul is furnished with the compleat armour of God whereby it is made victorious So much for the commendations of the Churches Neck being compared to the Tower of David c. it being the sixth particular The seveanth and last particular here commended in the Spouse is as followeth VERS 5. Thy two Breasts are like two young Roes that are twins which feed among the Lilies HEre the Breasts of the Church are introduced 1. As beautifull and comely in that they are likened to young Roes that are twins to young Roes for pleasantnesse and smallnesse and to Twins for equalizing for in these things lies the beauty of the breast The beauty of the Church is elswhere set forth by her breasts when it is said Thou art come to excellent Ornaments thy Breasts are fashioned c. Ezek. 16. 7. 2. The Breasts of the Spouse are set forth to be very usefull in that it is said which feed among lilies Lilies prosper best in low and fruitfull places so they that feed among lilies are in good pasture and therefore are full of milke so then the Breasts of the Church being full of milke and wholsome nourishment her members may suck and be satisfied with the breasts of her consolations as the Prophet speaks Isa 66. 11. Hence Observe That the Spouse of Christ doth feed her members with sweet and wholesome food Hence it is said in Cant. 5. 13 that the lips of Christ are like lilies dropping sweet smelling myrrhe Such are all the doctrines of Christ dispensed by the Spouse unto her members she giveth them to such of the sincere milke of the word 1 Pet. 2. 2. The Spouse will not feed her Children with humane traditions and inventions of men but with pure divine truths such as she hath received from Christ her head In the Tabernacle was always the Candle burning the Table of perfume senting and the Shew-bread standing before the Priest to intimate that in the Church which is Gods house should alwayes be the light of Christ and his truth and the bread of life dispensed unto the Saints So much of the particulars whereby Christ hath made good his former praise delivered in that generall Behold thou art faire It followeth VERS 6. Vntill the day breake and the shadows flee away I will get me to the mountains of myrrhe and to the hill of frankincense CHrist having in the former five verses set out the praise of the Spouse First In that generall speech Thou art faire And Secondly In particular proofes drawne from the parts and effects of her nature he now commeth to give an answer to a former request which she had made before in chap. 2. 17. There she desired him to draw neere unto her and let her enjoy communion with him though it were a time of darknesse and shadows â—here he answereth Vntill the day breake c. I will goe into the mountains of myrrhe c. In which answer Observe First The time specified Vntill the day breake c. Secondly The place of Christs appearing I will get me to the mountains of myrrhe c. Vntill the day breake and shadows flee away By the dawning of the day is meant the breaking forth of light and glorie when Christ shall gloriously discover himselfe to be the Sonne of righteousnesse in his brightnesse By the shadows as it respects the Jewish Church are meant all
21. It followeth VERS 5. Thine head upon thee is like Carmel and the haire of thine head like Purple the King is held in the Galleries FIrst here 's the commendations of the head Some read it Thy head upon thee Others In thine head we may take it either for the head it selfe which is Christ Ephes 1. 22. or it may be taken for the Ornament upon the head namely those graces wherewith Christ hath adorned his Spouse Now the commendation of her head is that it 's said to be As Carmell The word Carmell is commonly taken for a place full of pastures set also with Trees whereof it 's likely that this place had it's name Carmell was the name of the Mountaine where Elias killed Baals Priests and praid for raine 1 Kings 18. 19 20. It seemed to be a very fruitfull place Nahum 1. 4. For a fruitfull place opposed to a barren Wildernesse is called Carmell Isa 32. 15. And Chap. 29. 17. Now the head of the Spouse being thus likened to Carmell a very fruitfull place denotes the wisdome and knowledge of the Spouse Hence Observe That the Saints are glorious in the wisdome and knowldge of God VVhither we take it for the Ornaments of the head or for the head it selfe it 's all one for Christ is both the head and the Ornaments also it shews how glorious the Spouse is in wisdome and understanding she is full of gravity carrying her selfe wisely in all her actions her mind being filled with the counsell and knowledge of God Thus the Lord foretelling the glory of the Spouse saith The glory of Lebanon shall be given unto it the excellency of Carmell and Sharon c. Isa 35. 2. The meaning is that whereas the Church in her former dark and low condition was like a wast wildernesse but when the Lord should shine upon her with more light and glory she should become a most plentifull and beautifull place even as Carmell and Sharon The Hebrew Carmell is sometimes taken for Crimson or Scarlet-colour 2 Chron. 3. 14. such colours were worne of Princes and great persons meaning thereby that her head was adorned with that which was costly and full of majesty as that colour is but the other Interpretation seems to be the most proper It followeth And the haire of thy head like Purple The haire or the bush of thine head The word Dallath which is onely used in this place signifies slendernesse or tenuity such haire as is small and slender wherefore some take it for the haire of the head for the smallnesse of them and some for the Laces that binde up the haire Now in that it 's said her haire is as purple it 's meant that it is costly and deare as which did not belong to any but mighty men and Magistrates See Luke 16. 19. Also Dan. 5. 16. which no doubt also they did weare as an attire of great comelinesse and beauty By the haire some understand the multitude of believers but rather we may understand it of cogitations and purposes of the heart and then Note That the Saints are glorious in the thoughts and purposes of their hearts Their thoughts are ordered by the Lord and their minds are filled with understanding But I shall passe this having spoken more largely of it in Chap. 4. 1. where the Spouses haire was likened to a flock of Goats that was smooth and faire So here it 's likened to purple deare and costly it being the comely and beautifull attire of great ones Purple differs not much as some think from Scarlet in which respect they reconcile the Evangelists Matthew affirming Chap. 27. 28. that they put upon Christ a Scarlet Robe And John 19. 2. As also Mark 15. 17. calling it a purple or purple Garment But I passe this It followeth The King is held in the Galleries The beauty of the Spouse being thus described in all her parts is now amplified by two effects the first is that it worketh in the King a strong desire that he would alwayes be bound unto the walking places with his love The King is held in the Galleries The second effect is that which causeth him to utter with a great admiration at her beauty and sweetnesse which is declared by the matter in all those parts that have been described all which is beautified with an exclamation How faire c. as it followeth in the next verse But first of the Kings desire to be bound unto the walking places of his Spouse The King is held in the Galleries By the King here is meant Solomon and under him Christ The word Rehatim translated Galleries is used for Gutters wherein waters run for the flock to drinke as in Genes 30. 38. Exod. 2. 16. but here it seemeth to be meant of such Galleries as run along the house side and are places to walke in Some render it thus A King would be tied in his Galleries as if he should say there is no King in the world so glorious or majesticall that if he should behold thy beauty and glory it would cause him to stand amazed thereat he would no more looke upon his owne glory but upon thine so far doth thine excell all the glory of the world so that he that beholds it would be as it were with a continuall desire to look upon thee so highly would he esteem of thy exceeding glory before his owne or any earthly glory whatsoever So then there is not the mightiest Prince in the world but if he did see the beauty of the Spouse would desire to be tied or bound to any part or piece of it yea to take up his continuall abode there that he might be satisfied with the sight thereof and continually to looke upon the inward and spirituall beauty of the Church See this performed by David Psal 27. 4. Also Psal 84. throughout Or rather we may take it thus The King towit Christ himselfe is held or tied in his Galleries towit in his Spouse in his Saints So that he hath a fixed habitation in the house of his Church where he is as it were bound by the bands of amity and love the Spouse being so excellent in all parts so glorious so beautifull that he cannot but Covet her beauty as it 's said in Psal 45. 12. Hence Observe That Christ is affected to be neer his Spouse and to behold her beauty and comelinesse The Galleries and large rooms of Kings were hanged with goodly Hangings of Purple or of some rich stuffe unto such glorious rooms is the Spouse likened being glorious in all parts whereby she draweth the affections of her beloved unto her Hence it is that it 's said The Lord delighted in thee and thy Land shall be married Isa 62. 4. And the glory of the Church is set forth thus My Servant David shall be their Prince for ever and I will set my Sanctuary in the midst of them for evermore and the name of the City from that day shall be