in Christ we have a manifestation of God whereof we have a figure in Moses Exod. 33. The Lord proclaimed his mercy his patience his goodnesse his truth and justice before him these are his back-parts and more then these he could not see and therefore it is said that the Lord covered Moses with his hand while he passed by But where was Moses when he had this Vision and appearance of God He was in the clift of the rocke Now verily that Rock was a shadow of Christ we see the glory goodnesse and face of God through him Per speculum as it were in a glasse Christ is the lively image of God 2 Cor. 4. 4. The brightnesse of his glory and the expresse Character of his person Heb. 1. 3. There is no excellency in the Father but it is in the Son and by the Sonne we come to injoy it so saith the Apostle God who hath commanded light to shine out of darknesse hath shined in our hearts to give the light of the knowledge of the glory of God in the face of Jesus Christ 2 Cor. 4. 6. Both this expression and that in the Hebrews before mentioned where Christ is called the brightnesse of God◠glory are a metaphor taken from the beams of the Sunne as the Sun is manifested by his owne brightnesse viz. by his Beams for we cannot see the Sun in Rota in his Charriot or circumvolution but by his Beames so the inaccessible light of the Fathers glory is revealed Tanquam per radios ac splendorem as it were by beams and brightnesse shining most clearly in Christ and the Fountaine and root of that brightnesse is in Christ's God-head but darted upon us through the Man-hood according to the testimony John 1. 18. No man hath seene God at any time the onely begotten Sonne which is in the bosome of the Father he hath declared him The bosome is the place and seat of secrets now it is Christ onely that opens the bosome declares the secrets and reveales the glory and brightnesse of Gods face unto us In a word all our happinesse safety and glory lies in Christ if we be in the Rock we sit in heavenly places with Christ Ephes 1. 3. And we are in Christ Ephes 1. 1. 1 Cor. 3. 1. And our life is hid with Christ in God Col. 3. 3. And by him we have accesse to the Father as it were by steps and stairs So much for the description of the Church in respect of her mansion or dwelling place Now followeth the thing shee is exhorted unto with the Exhortation annexed Let me see thy countenance let me heare thy voyce for sweet is thy voyce and thy countenance is comely Christ having awaked his Love he now exhorteth her to a more neer fellowship and communion with himselfe and that first by saying Let me see thy Countenance c. Let me see or cause me to see thy aspect thy visage thy 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vidit invisit praevidit aspexit prospexit Inde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Visio visus aspectus species forme and fashion that is stir up thy faith and hold up thy face shew me thy Countenance boldly with joy and comfort looke upon me as it were with open face and see my glory contemplate upon my excellency and goodnesse and in this manner doth Messiah call the Church to a neer and sweet communion with himselfe Hence Observe That the Saints with faith and boldnesse have accesse unto the Father through Christ their Mediator Hence it is that the Spouse being in the Rock by which is meant Christ as was shewed before is bid to come and unveile her face and to take a view of the glory of God in Christ And this is that which the Apostle declares saying But we with open face beholding as in a glasse the glory of the Lord are changed into the same Image from glory to glory even as by the Spirit of the Lord 2 Cor. 3. 18. This expression is taken from an allegory of the covering wherewith Moses veiled his face when he appeared before the Lord Exod. 34. 33. And by that beholding of God had his face lightned and shining with beams So have the Saints a free accesse unto God by Christ which is not as a darke vaile but a pure resplendent glasse wherein the glorious countenance of God is seene by us and we are thereby renewed and as it were glorified in our minds according to the same Image of God in holinesse and righteousnesse And againe the Apostle tells us We have a High-Priest which is entered into Heaven even Jesus the Sonne of God Therefore saith he let us hold fast our profession c. And let us goe boldly to the Throne of grace that we may receive mercy and find grace Christus est sacerdos sacrificium deus cui templum in quo reconciliamur to helpe in the time of need Heb. 4. 14 16. For Christ is as one saith the Priest the Sacrifice the God and the Temple the Priest by whom the Sacrifice through whom the God to whom and the Temple in whom we are reconciled Thus for the first branch of the exhortation The second followeth in adding these words Let me heare thy voyce Let me heare or cause me to heare thy voyce towit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the voyce of his owne spirit speaking in the Spouse by prayers praises and thanksgivings Christ calleth for the voice of the Spouse like to the joyous sweet mourning note of the Dove in the absence of her Mate Hence Observe That Christ is so affected with the sweet Dove-like voyce of his Church as that he entreats his Church to cause him to heare it He calls for the voyce of preaching his glorious works the joy and gladnesse from his Church and he calls for the voyce of prayer Psal 50. 15. Call on me in the day of trouble c. Though Christ should seeme sometime to neglect his people as not to heare them yet he would not have them to cease to call upon him but would have them pray continually like the poore Widow in the Gospell that importuned the judge because when he seems not to hear his Spouse he looks on her with the greatest delectation So far the second branch of the exhortation The reason of the one and the other followeth For sweet is thy voyce and thy Countenance is comely Thy voyce is sweet or pleasing delightfull that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Miscuit commiscuit per metaphorum jucundus dulcis 〈◊〉 acceptable and welcome being uttered by faith it must needs delight because it is sweet melodious and piercing and no marvaile seing it is the voyce of his owne Spirit and therefore cannot be but very sweet and delightsome Hence Observe That the voyce of Christs owne spirit in his Saints is very sweet and pleasant unto him Would Christ so call and earnestly seeke for the voyce of his Spouse if it were not a sweet
her neck being likened to a Tower of Ivory the power and glorie of the Church in respect of the clearenesse and puritie of her doctrine and upright judgements whereby her Children are guided and governed with sweetnesse peace and liberty Hence Note That the Saints are glorious in respect of those divine discoveries of truth that Christ doth manifest unto them Christ tels the Jewes That if they would continue in his word they should be his Disciples indeed and they should know the truth and the truth should make them free Joh. 8. 31 32. The knowledge of the truth is so excellent and glorious that it frees the Saints from the servitude of men 1 Cor. 7. 23. from the service of sin Rom. 6. 6. And therefore it s promised that the Church should be loosed from the bands of her necke Isa 52. 2. The people of Israel in the time of their captivitie were such prisoners and captives as were wont to be fastened one to another as beasts in a yoake Lam. 1. 14. So the Saints are yaoked and chained untill the spirit of truth come to set them free and when freedome is wrought it is very glorious It followeth Thine eyes like the fish-pools in Heshbon by the gate of Bathrabbim The eyes of the Spouse were commended before in that th ey were like to Doves eyes in chap. 4. 1 so here by fish-pooles is meant water of life Now Christ doth not only note out hereby the pleasantnes of the eyes of the Spouse as in respect of the colour and beautie but also commendeth them for the necessary use of them even as fish-pooles or pleasant waters were in those hot and drie Countries and pools have their name of blessing Judg. 1. 15. because they were filled with raine the blessing of God Ezek. 34. 26. and therefore these Pooles are said to be in Heshbon Heshbon was a Citie beyond Jordan in the County of Sihon King of Amorites where Sihon himselfe reigned as appeareth Josh 9. 10. Also Josh 13. 10. 21. It was also scituate in a goodly fertile Country which the Rubenites possessed Numb 32. 34. 37. Heshbon by interpretation signifieth an arteficiall devise or computation so that wee may understand them of pooles artificially made It is added By the gate of Bath-rabbim The Hebrew Bath is as much as to say the Daughter and Rabbim is of many that is as much as to say the daughter of many this seemeth to be meant of the multitude that should repaire to the Spouse even as great numbers came to those fish-pooles Here he alludes to the custome used in those dayes both of the Judges and people who did sit in the gates Ruth 4. 1. 2 Sam. 19. 8. Lam. 5. 14. wherefore these fish-pools may be thought to be neere some gate of a Citie where many peopole assembled Thus the Spouse is commended for her cleare discerning of the truths of God Hence Observe That the spouse is glorious in her spiritual sight and discernence of the truths of Christ She hath light in her selfe and walks in the light she is also able to see into her owne wayes and the wayes of others Christ is said to be given for a light to the Gentiles Isa 42. 6. And so is the Spouse also in that it s said The Gentiles shall come to her light and Kings to the brightnesse of they rising Isa 60. 3. Thus the Spouse is not only cleare and pure in her owne judgement and knowledge like the pooles of Heshbon but her light and glorie shines forth to others even as at the Gates of Bathrabbim to wit at the greatest concourse of people It followeth Thy nose is like the Tower of Lebanon which looketh toward Damascus The nose is a principall ornament of the face the instrument of smelling and drawing breath sometimes it is put for the whole face Now the beautie of her nose is set forth by comparing it to the Tower of Lebanon The Tower of Lebanon was Solomons house he called it the Forrest of Lebanon 1 Kings 7. 2. for the great abundance of Cedar tree whereof it was made so that it was nothing but comelinesse beauty and delight so then as the nose is a gace unto the countenance of a woman so is the Spouse comely in the faught of Christ her husband and he hath great pleasure in her beautie but it s added Looking toward Damascus He meaneth not as some have fantastically imagin'd that from Solomons Tower men might behold the Citie of Damascus in Syria but that Lebanon it selfe and therefore the house and Tower builded there lay as it were over against Damascus Now Damascus was the chiefe Citie in Syria Isa 7. 8. called in Hebrew Dammeseke as 2 Kings 16. 10. in Greeke its called Damascus Acts 9. 20. It was a goodly Citie of joy and praise Jer. 49. 24. The Inhabitants were commonly enemies to Israel with whom they made warre many times as appeares 1 Kings 11. 24 25. Isa 7. 5. 8. By the nose then we may in the first place understand the courage and strength of the Spouse and that she was carefull to defend her selfe and Members against her enemies As in times of danger they set on Towers and high places watchmen to spie out any approaching danger as in Isa 21. 6. 9. And Ezek. 33. 2. 6. So in that the nose of the Spouse is likened to the Tower of Lebanon which was high and lofty as the pride of the wicked is set forth by the haughtinesse of his Nose Psal 10. 4. signifying his lofty stout and proud carriage and on the contrary when the threatning to Jerusalem he saith he would take away her nose and her eares c. Ezek. 23. 24. So here in that the Spouse is likened in her nose to the Tower of Lebanon that 's high and tall looking toward Damascus that were full of enemies it shews her courage and care to defend herselfe against her adversaries Hence note the valour strength and courage of the Saints they doe as it were outface their enemies they looke upon the face of Damascus but having spoken oftentimes of this thing I shall passe it here But Secondly the Nose is the instrument of smelling and discerning So that she is declared to be able to discerne and examine doctrine as the Nose by sent and smelling discerneth betweene wholesome Ointments and contagious sents and smells Hence Observe That the Saints have a spirituall discerning of what is truth They have not onely a spirituall sight and knowledge of truth but they are able to search into the bottom of it they can Tast words by the eare as Job speaks Christs Sheep know his voyce from the voyce of strangers so that the Spouse here is very comely and seemly in discerning the doctrine of the Gospell by triall and examination as the Nose doth Ointments by the smell Thus the Noble Bereans tried Pauls Doctrine Acts 17. 11 12. And thus the Apostle exhorteth to prove all things 1 Thess 5.
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
hath commanded light to shine out of darkenesse hath shined in our hearts to give the light of the knowledge of the glorie of God in the face of Jesus Christ 2 Cor. 6. 6. If there be such a bright vision of divine glorie manifested by Christ how sweet how comfortable and how much to be desired are the teachings of Christ then who is as it were the beames and brightnesse of Gods glorie shining out upon us The effects of Christs teaching is set forth in the next words I would cause thee to drinke of spiced wine of the juyce of my Pomegranate According to the similitude in earthly things the Spouse professeth to entertaine Christ with a dainty banquet in her mothers house for that is meant by spiced wine and juyce of the Pomegranate By Spiced wine she meaneth such wee call Ipocras which besides the nature and strength of the wine it selfe it is much strengthned by composition mixture or confection of many Spices with it So that by the strength and pleasantnesse of this composition of sweet spices the heart is strengthened and warmed and the senses much refreshed and satisfied with the pleasant smell thereof Such compositions as these were put into the holy incense and oyle Exod. 30. 24 25. Such were also used for banquetting as this place manifesteth The juice of my Pomegranat Or The sweet wine made of my Pomegranate the word here turned juyce or sweet wine signifies generally al moisture which either by expressing or treading is fetcht from any fruit for it is derived of a word that signifieth to expresse or tread downe but because he addeth Pomegranates we may take it for the moisture juyce or liquor that is or may be wrung from them In a word she meaneth that if she might indeed be partaker of Christ and enjoy sweetnesse and fellowship with him she would most comfortably and joyfully entertaine and receive him for under these metaphors taken and borrowed from an earthly banquet she meaneth nothing else but the spirituall entertainment of her beloved and that his teaching shold not be fruitlesse in her but she would honour Christ with graces and being sweetned with the spices of his spirit the fruit thereof should redound to him Hence Observe That the Saints honour Christ with the fruits of his owne Spirit When Christ administreth to us by his Spirit he giveth us wine to drinke as in Isa 55. 1. 3. And when wee bring forth the fruits of the Spirit he counteth himselfe as refreshed with wine as in Chap. 5. 10. This is the spirituall entertainement that the Spouse giveth her beloved she presents him with a dainty banquet of spiced wine the fruits of his owne spirit praise and glorie which is very pleasing unto him which is contrary to that cup in the womans hand full of abhominations and filthinesse of her fornication to wit the fruits of the flesh and Antichrist with which wine the inhabitants of the earth were made drunke Revel 17. 2 4. The fruits of divine presence and of the spirit of Christ in the Saints is sweet comfortable and pleasant like to spiced wine and the juice of the Pomegranate It followeth in the next verse VERS 3. His left hand should be under my head and his right hand should embrace me AS before the Spouse had set out how she would receive and entertaine her beloved so now she being privie to her owne infirmities and desirous of strength from Christ desireth sustenance and strength of him whose grace would be sufficient for her whose strength is made perfect in weakenesse 2 Cor. 12. 9. wee may understand the words prayer-wise Let thine hand be under my head c. she sheweth how he would comfort her namely that for her ease he would put his left hand under her head as men commonly do to sick and infirme persons And his right hand doth embrace me viz. most comfortably and lovingly as dearest friends doe one another See this verse wholly expounded before in Chap. 2. 6. there being no difference but this namely that she affirmeth the thing in present action and hereby weighing the earnest love of Christ towards her she increaseth in her hope and confidence in him assuring her selfe that if she may enjoy his comfortable and continuall presence it would be a very happie thing Hence Observe That the Saints only rest satisfied in the armes of Christ Hence it is that the Spouse doth desire that Christ should support comfort and uphold her with both his hands were it not for the armes of Christs love and protection the Spouse could not subsist but Christ doth as it were comfort embrace and sustaine his Church with both his armes These words having been spoken of before I shall passe to the next verse VERS 4. I charge you O daughters of Jerusalem that ye stirre not up nor awake my love untill he please THe Spouse enjoying these great mercies and blessings from Christ chargeth all her daughters to wit her fellow-members to walke so thankfull and fruitfull toward God and lovingly and helpfully one towards another that no occasion be given of any alteration of their happinesse and in this Charge she deales very seriously saying I charge you or I adjure you that is by oath that you grieve not this my beloved Spouse that may hinder our comfortable societie one from another and this she speaketh unto the daughters of Jerusalem or fellow-friends of the Spouse See this expounded before chap. 2. 7. Also chap. 3. 5. Why should ye stirre up that is doe not stirre up there is no reason or cause why you should deale so discourteously with him sith in his rest standeth your owne good or it will not be for your profit and ease to disturbe this my love whom I so tenderly affect Vntill he please that is till he himselfe will and the Spouse useth this as a reason to discourage them from awaking him be not over confident to thinke it will be good for him and for you that he should be raised up or awaked before he please for he knows the best and fittest time Hence Observe That Christians should not go about to raise up Christ till himselfe is pleased to arise Where the Spirit of Christ is there is liberty there is power to act indeed if the Lord be risen and awake in thee there is life and activitie and therefore why should wee awake the Lord till he please there is so much formalitie in Professors as draws their resolutions into a method as because such a day or such a time is come I must doe such or such a thing and so take up things by custome and Christians must discourse and performe duties whither the Spirit saith yea or no but God will bring judgement into victory and the Spirit of the Lord shall carry all before it but wee must stay till the beloved please VERS 5. Who is this that commeth up from the Wildernesse leaning upon her beloved I raised thee up
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
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
God be to the soul thus it 's said to the Church Arise shine for thy light is come and the glory of the Lord is risen upon thee and the Gentiles shall come to thy light and Kings to the brightnesse of thy rising Isa 60. 1. 3. The Prophet doth here allude to that glory that sometimes appeared upon the Mount Exod. 24. 15. And upon the Tabernacle Exod. 40. 32. And the Temple 1 Kings 8. 11. So that when darknesse shall cover the Earth and grosse darknesse the people the presence of God with his people shall be life light and glory unto them When the Lord promiseth prosperity to his people he saith Then shall thy light breake forth as the morning Isa 58. 8. So much for the first comparison The second followeth Faire as the Moone The Moone in her full or most glorious shew seemeth to be a most glorious Creature indeed i'ts called in Hebrew Lebanah of her whitenesse and glorious bright shining When abundance of glory and light is promised to the Church God saith Thy Sunne shall no more goe downe neither shall thy Moone withdraw it self Isa 60. 20. And the light of the Moone shall be as the light of the Sunne and the light of the Sunne shall be seaven fold Isa 30. 26. The Moone is faire and light by that beauty and brightnesse communicated to her from the Sunne In the Sunnes brightnesse she hath her light Hence Observe That the Saints are beautifull and shine in the glory and light of God As the Moone receives all her light from the Sunne so doe the Saints receive all their life light and glory from Christ the anointed one of the Father The Apostles said of Christ We saw his glory as the glory of the onely begotten of the Father John 1. 12. Christ shined in the glory of his Father and the Saints shine in the glory of Christ they receive all their grace and light from him Of his fullnesse we all receive and grace for grace John 1. 16. As Christ lived in his Fathers bosome and councell acted in his power and stood in his righteousnesse So the Saints live in the secrets of the Almighty and partake of the righteousnesse of God in Christ they shine in the same glory excellency as Christ did But now the Moon though she be cleare and receive much light from the Sun yet sometimes the light and glory of the Sunne is eclipsed from her neither is she so perfectly cleare but sometimes she hath spots therefore it is not only said that the Spouse is faire as the Moone but it 's added Cleare as the Sunne Here are the degrees of grace the Spouse is made partaker of her first light is like the morning or dawning of the day the second beauty like the Moon which borroweth her light of the Sunne the third degree like the Sunne it selfe in brightnesse The Spouse is cleare or pure as the Sunne as it is said The path of the just is as the shining light that shineth more and more untill the perfect day Prov. 4. 18. He meaneth not that the Spouse is alone and simply as the Sunne hath not her light from any other but that she is glorious and wonderfull of majesty and that she stands in the same glory and majesty as Christ did In Christs transfiguration it 's said that his face did shine as the Sun Mat. 17. 2. Revel 1. 16. It is said that his face shone as the Sun shineth in his strength In a word under these speeches the holy spirit would not onely note the growth of the Spouse by comparing her to the morning but the excellency and glory of her by resembling her to the Moone yea to the Sunne the most excellent and glorious of all that heavenly Creatures that we doe behold Christ himselfe is the Sunne of righteousnesse in whose glory and excellency the Church shines Hence Observe That the glory and excellency of the Saints is the same with the excellency and glory of Christ The Spouse is not onely like the joyfull morning pleasant and comfortable and like the Moone that receives light from another but is also glorious and excellent as the Sun of righteousnesse himselfe The Saints are said to but on Christ Gal. 3. 27. And the woman which is the Spouse is cloathed with the Sun Rev. 12. 1. That is she is cloathed with Christ with his righteousnesse and glory Thus the Armies which were in Heaven following Christ are said to be cloathed in fine linnen white and cleane Rev. 19. 14. They are cloathed with the same annointings and the same spirit that Christ is as the Apostle testifieth that as he is to wit Christ So are we in this present world 1 John 4. 17. The last commendations in the verse followeth And terrible as an Army with banners The Spouse was glorious in her terrour and fortitude she was an amazement and trembling to all her spirituall enemies pulling downe with spiritual weapons Strong holds c. 2 Cor. 10. 4. The people of Israel were a type of the spirituall Church who were a people saved by the Lord the shield of their helpe and the Sword of their exceliency Deut. 33. 29. God cast the dread of them and the feare of them upon the Nations under the whole Heaven who heard the report of them and trembled Deut. 2. 25. The people heard and were afraid sorrow tooke hold on the Inhabitants of Palestina the Dukes of Edom were amazed the mighty men of Moab trembling took hold upon them all the Inhabitants of Canaan melted away feare and dread fell upon them by the greatnesse of thine arme they shall be as still as a stone c. Exod. 15. 15 16. Having spoken of this more largely in the first verse of this Chapter I shall passe it here and proceed VERS 8. I went downe into the Garden of Nuts to see the fruits of the Valley and to see whit her the Vine flourished and the Pomegranate budded THese words containe an answer to an objection The objection may be thus framed according to the answer How commeth it then that you withdrew your selfe from me if not because you would forsake me for my former negligence His answer is that he went for other ends 1. To visite his Garden and see the fruits of the Valley c. 2. To call her back from her mourning and dolefull wandring The first is declared First By the place unto which Christ went he did not altogether depart from his Spouse but went into the Garden that is into the Assemblies and meetings of his Church Secondly This is farther explained by the ends for which went downe into his Garden which was First to see the plants of the Valley to wit humble spirits and such as are nothing in themselves but rely wholly upon grace Secondly to see all the Members of his Church both such as resemble the Vine if they were towards the fruits of righteousnesse and also such as resemble
concerning the calling of the Gentiles declaring that it is part of her spirituall joy to see that they be called home unto Christ and this is contained in verse 8 9 10. Secondly Christ againe on the other part setteth out his affection to the Church shewing his care over her by a comparison made betweene Solomons Vineyard and the Church and also by directing her to what should be best for her vers 11 12 13. Lastly the Church doth as it were take the words out of Christs mouth and turneth them into an earnest request and prayer intreating his continuall presence comfort and assistance for ever to lead her and guide her into all truth and this is declared in the last Verse We have a little sister and she hath no breasts c. We must know when this Song was penned before Christs appearance in the flesh the Church was shut up and limited among the Jewes God suffered the Gentiles to wander in the vanities of their owne mind but there were prophecies and promises that the Gentiles should be brought in at the comming of the Messiah and there should be one body made up both of Jewes and Gentiles It is written of Christ I have made thee a light of the Gentiles and the salvation to the ends of the earth Also aske of me and I will give thee the Heathen for thine inheritance and the uttermost parts of the earth for thy possession Now those that were faithfull among the Jewes understanding this are very carefull of them saying What shall we doe for our Sister c. In this verse is described First the relation of the Church of the Gentiles to the Church of the Jewes she is her Sister Secondly the condition of the Church of the Gentiles and that is two-fold 1. She is Little 2. She hath no Breasts Thirdly the care of the Church of the Jewes over this new Church by way of demand What shall we doe for our Sister Fourthly the time when her care was such In the day when she should be spoken for when she should be made manifest to the world We have a little Sister c. The Jewes and the Gentiles which believe are Sisters and Brethren Here the Church of the Gentiles is called a Sister to the Church of the Jewes and to Christ also because they have both one common Father Viz. the Lord of whom is named the whole Family in Heaven and in Earth Ephes 3. 15. All the Saints are Sonnes and Daughters of God whither Jewes or Gentiles through adoption and grace Rom. 8. 16. 2 Cor. 6. 18. Hence Observe That the Saints in the unity of faith become neerly related one to another as Sisters and Brethren Christ and all Saints are of one Father and Lord of one Mother viz. the heavenly Jerusalem They are all Children and of the seed of Abraham for so saith the Apostle If yee be Christs then are yee Abrahams seed and Heires of the promise Gal. 3. 29. All the Saints are Heirs of Abraham according to faith and according to the promise And the Apostle saith in Gal. 3. 26. Yee are all the Sonnes of God by faith in Jesus Christ for all yee that are baptized into Christ have put on Christ there is neither Jew nor Grecian bond nor free there is neither male nor female for yee are all one in Jesus Christ And though the Law was first given to the Jewes onely which were the peculiar people of God to whom appertained the adoption and glory and the Covenants and the service of God and the promises c. Rom. 9. 4. yet the Lord was pleased that the people that sate in darknesse should see a great light and those that dwelt in the shadow of death upon them hath the light shined Isa 9. 2. So that the Jewes and Gentiles are now as brethren having both received the same spirit God hath put no difference betweene Jewes and Gentiles after by faith he had purified their hearts Acts 15. 9. Thus much for the relation between the Church of the Jews and the Church of the Gentiles they were as Brethren and Sisters Now follows the state and condition of the Church of the Gentiles though she be a Sister to the Church of the Jewes yet she is First A little Sister Secondly She hath no Breasts As the Church of the Gentiles was a Sister so she was at that time but a little Sister there being onely a few Proselytes brought in to believe in the Messiah she was little then in being and also in her minority for we must observe that this speech is formed according to the manner of the world A young Damosell is not presently married untill she grow up in years she is not for marriage untill she hath Breasts to nourish the Children that she shall bring forth So here she saith we have a little Sister she is not growne up she is not come to ripenesse of yeares to be given in marriage being a small young Damosell And it is added She hath no Breasts This is added even to expresse her littlenesse or smallnesse as before she is not yet marriageable or fit for Christ because she wanted those yeares and that ripenesse that the Lord had appointed with himselfe for her and the meanes also whereby she should come by it So that this Church of the Gentiles had no stablished ministry so that her Children could not suck the breasts of consolation as in Isa 66. 11. she was not come to the state of Israel whose Breasts were fashioned Ezek. 16. So that the Gentiles that were Proselites to the Jewish Religion had their ministry among the Jews and received instruction from the Jewish Pastors Hence Observe That the Spouse in her nonage is under much weaknesse and frailty Here the Church of the Gentiles is very little and small she hath but onely a few Proselites not one of a thousand very few and scarce And she had no breasts she had no spirituall nourishment for her Children she was without the Oracles of God it is true the Gentiles had many wise men of the world great Philosophers and subtile disputers but none of the doctrine of Christ to nourish the soule there was the worship of Devills and all manner of superstition there was great boasting of divine knowledge that in respect of the true wisdome was all nothing but foolishnesse and hence she saith that her little Sister had no Breasts And what here is spoken of the Church of the Gentiles in respect of her nonage the same may be applied to every particular Saint in the time of his nonage and minority Now followeth the care that the Spouse hath for this her little Sister What shall we doe for our Sister in the day that she shall be spoken for Christ and the Spouse are here brought in as it were a man and his wife or a Brother and a Sister debating what were best to be done with their youngest Children or kindred and which
AN EXPOSITION On the whole booke of Solomons SONG Commonly called the CANTICLES Wherein the Text is explained and usefull Observations raised thereupon By John Robotham preacher of the Gospel PSAL. 45. 13. The Kings daughter is all glorious within her cloathing is of wrought gold EPHES. 5. 32. This is a great mysterie but I speake concerning Christ and the Church London Printed by Matthew Simmons in Aldersgate-street next doore to the guilded-Lyon 1651. To the HONORABLE COLONEL DOWNES Esquire A Member of the Honourable House of Parliament Justice of the Peace and Deputy Lievetenant of the County of Sussex Much Honoured Sir THe experience that I have of your candour and ingenuitie emboldens me here to prefix your name not from any worth in the worke performed on my part but in respect of the subject mattter of this book which is a declaration of that mutuall intercourse and vicissitude of divine love passing betweene Christ and the Church his Spouse set forth by a most sweet and comfortable by a most excellent and ravishing Allegorie of a Marriage-Song Marriage being the most joyfull passage of all our life and a Song being the highest expression of joy by this amiable resemblance is the souls spiritual conjunction with Christ most lively delineated Oh! the superemin nt excellency of divine love t is the glorie of God the joy of his heart t is the fulnesse of Christ his Crowne and dignitie t is the worke of the Spirit in all its operations t is the Song of Angels and their continual delight t is the sourse and spring of true happinesse to all Saints the Sanctuary and support of their dejected soules This opens the Fathers bosome draws forth the affections of Christ and melts mens hearts into each others the sweet sense whereof is the breath of our nostrils and the life of our union with him Noble Sir I have but three words to speake The first is of you the second to you the third for you That of you is to testifie that as the Lord hath called you to high and honourable imployment so he hath raised your Spirit suitable to the worke in hand wherein you stood as a Rock immoveable in the middest of stormes and tempests having like Obed-Edom owned the Arke when few would owne it ventring all that was dear unto you accounting godlinesse the greatest gaine when others have reckoned it their losse esteeming that your honour that others have deemed their shame Though it be granted that Truth needs no Patron veritas stat in aperto campo being better able to support honour and advance us then we can that yet thrice happy and blessed are they that owne it therefore the more you engage for Truth the more will truth dignifie and advance you Whatsoever you expend for Christ in Christ you shall find it againe and shall receive your owne with the greatest advantage The Philosophers expression of good is Bonum est-sui communicatum Good is communicative the more good therefore you shall expend the more shall you discover a principle of goodnesse to dwell in your heart flowing from the fountaine of fulnesse distilling from Christ And that you have engaged me with many undeserved favours I should be ingratefull either to deny or forget them though I cannot make you a retaliation Nihil dat quod non habet yet that you may know kindnesses are ner forgotten in a thank full breast give me leave to present this as witnesse and testimony of my gratitude to you-wards being confident you will receive it as I present it with the spirit of love That to you is that you would fix your affections upon and let the whole streame of them runne unto that only delectable and love deserving Object Christ who is the glorie of all delights and abstract of all praises It s the nature of true joy to delight it selfe in some solid good and there is no good can be compared cum summo bono with that only chiefe and eternall good that is treasured up in Christ When wee suffer the creatures to steale away our affections we not only lose the right use of them but thereby bereave our selves of true comfort in God render our selves dishonourable in the eyes of good men and unprofitable to our selves for though the creatures may serve us yet they cannot love us t is only Christ that can make sweet returnes of love for our love In which gracious manifestations of Christ our hearts are made a Spring of living waters a garden of spirituall delight the musick of heavenly joyes the treasure of divine comforts and by the impressions of that heavenly love and the sweet glimmerings and flashes of light life and glorie in Christ our soules are abundantly refreshed and satisfied as with marrow and fatnesse Then Sir this will be your Crowne and glory this is that will heighten your spirit ennoble your minde enlarge your heart and make you most acceptable to God precious in the fight of men and exquisitely carry you through your weighty imployments It is said of Solomon that excellent Sonne of wisdome that his heart was as large as the Sea viz. in judgement and understanding so shall your judgement wisedome and understanding be enlarged according to the largenesse of Christs love living in you The Jewes were to offer those creatures in sacrifice unto God which the Nations worshipped for their God so though other men fall downe and doe hommage to the creatures yet let it be in your heart to sacrifice them all unto the Creator Surely man is never more straightned then when he is bound and pent up in the narrow compasse and scantinesse of earthly things for let his heart stoop never so low the World fals beneath it and let him advance the world to the greatest height his heart is still above it But in relation to Christ cujus contrarium verum est the matter is farre otherwise for when mans desires and affections soar never so high as an Eagle still Christ is above them fils them answers them yea he doth exceedingly heighten enlarge and abundantly satisfie them Sir I shall conclude with a word for you expressing the desires of my spirit on your behalfe that the Lord would be pleased to fill your precious soule with the exceeding riches of his love grace and favour and cause his glorie to shine upon you so as to transforme you into the image of his glorie that the sweet kisses of Christs lips may be more precious to you then fragrant wine and his name then the richest oyniment that the senses of your soule may be more refreshed with his redolent sweetnesse and filled more with his redundant fulnesse then withall the most delightfull things in the world yea that Christ would please to lodge all night betwixt your Breasts continually dwelling in your heart and affections and that he would come into your soule as into his garden to eate his pleasant fruits his honey with his honey-comb and
it selfe but onely wee know and understand it according to the dispensations thereof Now the acts or the effects of Gods love in Christ are various and many viz. 1. His electing love whereby he hath predestinated a certain number of men that the glorious grace of God might be manifested in them see Ephes 1. 4 5 6. The Apostle saith God hath chosen us in Christ before the foundation of the world that wee should be holy and without blame before him in love who hath predestinated us to be adopted through Jesus Christ unto himselfe according to the good pleasure of his will To the praise of the glory of his grace whereby hee hath made us accepted in the beloved Here we see the first act of Gods love in choosing of his before the foundation of the world and that saith the Apostle according to his purpose Ephes 1. 11. 2. His redeeming love whereby he hath brought his from the bondage of sinne into glorious liberty and freedome Our redemption was a full testimony of his love as appears by these Scriptures following Gal. 4. 4. For when the fulnesse of time was come God sent forth his sonne made of a woman made under the law that wee might receive the adoption of sonnes So in Act. 20. 28. The Church of God which he hath purchased with his own hlood And in 1 Tim. 2. 6. The man Christ who gave himselfe a price of our redemption This was a plain demonstration of Gods love in Christ for saith the Apostle God shewed his love to us in that while we were yet sinners Christ dyed for us 3. Gods love of calling now there is a double calling an inward and an outward the outward is a bare propounding of the Gospel but the inward call is a spirituall enlightning whereby the soule is enlightned by the spirit of wisdome and revelation to know the hope of his calling Ephes 1. 17. And that whereby the soule is made able to apprehend him of whom it is apprehended Phil. 3. 12. This is that grace begotten in the will of man that being the proper subject of this grace by which meanes the whole man is converted unto God 4. We have Gods justifying love whereby hee doth free and discharge his people from sinne and death and accounts them righteous in Christ 5. His adopting love whereby he accepts the faithfull unto the dignity of sonnes John 1. 12. As many as received him to them he gave power to be made the sonnes of God to those that believe in his name Now Christ is the band of this union for by him we come to be made heirs of God Co-heirs with Christ Rom. 8. 17. This excellent dignity is procured for us by Christ as a Redeemer Gal. 4. 5 6. God sent his sonne c. to redeeme them that were under the law that we might receive the adoption of sonnes And because yee are sonnes God hath sent forth the spirit of his sonne into your hearts crying abba Father Observe here that the spirit of adoption is called the spirit of the sonne because the holy Ghost sealeth up our adoption in Christ so that through Christ it is made sure unto us 6. His sanctifying love whereby he doth free Believers from the filthinesse and pollution of sinne and restore in them again the image of God which consisteth of righteousnesse and holinesse Eph. 4. 24. 7. And lastly his glorifying love whereby he lifts up his people unto that state of life and glory and gives them an immortall inheritance where all comfort peace and joy shall abound and where they shall have the communion of the chiefest good viz. the love of God shining forth immediately upon their hearts Now though the loue of God in Christ be one intire single and internall act yet after the manner of our conceiving it is set forth by diverse externall acts or effects And wee must know that all these effects flow from that originall love of God these are but new acts proceeding from that eternall love of God which was in his own breast from eternity 6. Observe That the sence and feeling of Christs love is more excellent and efficacious unto Believers then all the most pleasant and delightfull things in the world The Church doth preferre it beyond all comparison of worldly things saying Thy loves are better then wine Now what is more pleasing and delightfull to the tast then fragrant wine yet Christ's love is the same and far sweeter to the hearts of Believers Wine is exceeding usefull and comfortable to man but Christ exceeds in his usefulnesse to the soule so that look of what use or vertue wine is to man of the same use and vertue is Christ to his people The properties or vertues of wine are such as these 1. Wine delighteth the heart of man Psal 104. 15. And in Eccles 10. 19. Wine maketh merry That is it doth refresh comfort and make glad the heart of man so Christ gives his people comfort and refreshment in the midst of feares and dangers Hee is that Shilo which brings tranquility and peace unto his Saints he refreshes them with living waters even with the sweet communion of his spirit and with the abundance of his graces 2. Wine causeth to forget affliction and misery Prov. 31. 6 7. In like manner the love of Christ causeth us to forget those things that are behind Phil. 3. 13. And the Apostle saith of himselfe that he doth now rejoyce in his sufferings Col. 1. 24. The sweetnesse and the joy that he found in Christs love did swallow up all the bitternesse and sorrow of his afflictions 3. Wine was used in the legal sacrifices and service of God Numb 15. 5. Thus was Christ's love manifested by a sacrifice in himselfe by which we draw abundance of comfort to our selves 2 Cor. 1. 5. As the sufferings of Christ abound in us so our consolation aboundeth by Christ This consolation is much more then was in all legall sacrifices which could never make him that did the service perfect as pertaining to the conscience Heb. 9. 1. 4. Wine enflames and overcommeth therefore saith the Apostle be not drunke with wine Ephes 5. 18. But saith he be filled with the spirit that is let the comforts and graces of Christ's spirit fill and overcome your hearts 5. Wine is put for all delicate comfortable or costly things in the world which the greatest sort of men doe use in their Feasts Isa 25. 6. The Lord promiseth to make a feast of fat things a feast of wines on the lees He alludeth to the practice of great Kings of the earth and delicate persons which follow their pleasures and have their sweet wines c. But yet they find not so much delight and comfort in their Feasts as the Saints do in the love of Jesus Christ Hence it is that the Church cryeth out with desire to enjoy her beloved rendring this reason that his love is better then wine that is better then
strength saith the Prophet And saith David I will run the wayes of thy commandements when thou shalt enlarge my heart Psal 119. 6. We are said to run in that we earnestly looke after the prize which is set before us and therefore the Apostle saith 1 Cor. 9. 24. They that run a race run all That is forasmuch as all desire the prize Now then in all our seekings and enquiries after Christ in that we long after him and desire to be joyned in the nearest communion with him we may be said to runne after Christ So much for the Petition and the first reason or effect thereof now followeth the second effect or fruit of the prayer The King hath brought mee into his chambers This second effect of the Churches petition is the effectuall answer of Christ The King hath brought mee c. In Christs grant observe 1. The title given to him The King c. 2. The thing granted and that is a sweet introduction into his chambers where we have 1. The manner he brought me 2. The matter into his chambers The King hath brought me into his Chambers The King that is to say Christ of whom King Solomon was a type Kings are such as heare rule by such power as is committed unto them Christ is appointed King over his Church Psal 2. 6. I have set my King upon my holy hill of Sion In the Originall it is I have anointed or powred out c. That is I have ordained and authorized my King by powring out the oile of my spirit upon him Of this word Nasac that signifieth to powr out commeth Nasick which is used for a Governour or one in authority as in Micah 5. 5. The Lord promiseth that when the Assyrian should come in the Land to raise up against him seven Shepheards and eight principall men or as it is in the Originall Princes of men That is such as should be eminent and chiefe in authority So in that Christ is called a King it denotes his transcendent dignity and honour his rule and authority that the Father hath invested him withall having made him King and head over his Church The King hath brought me c. The word signifies to lead to bring to to apply to induce perswade it is to be understood of Christs winning 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In hiph significat venire fecit adduxit introduxit intulit attulit obrulit and perswading the hearts and affections of his people whereby he drawes them into the most intimate and neerest fellowship with himself Some would have this clause to be translated thus When the King hath brought me c. Because the Church seemeth to speak of a joy and gladnesse thereupon which she had not enjoyed before but most certain it is that shee had been brought into Christ's chambers before and had many tokens of his love but this being an effect of her prayer it may be aptly paraphrazed thus I have prayed to my King for the sweet pledges of his love and behold what followeth hee like a royall and glorious Husband hath brought me into the chambers of his heavenly and spirituall treasures The King hath brought me iuto his Chambers By Chambers shee sheweth the dignities and priviledges which shee findeth by following Christ The Hebrew word Cheder is used in Scripture to signifie the inmost and most retired part of any place Judg. 15. 1. Chambers are the places of the greatest secrecy it is said that Elisha told the King of Israel the words that he spake in his Bed-Chamber 2 Kings 6. 12. The most hidden inward remote and secret things are signified by this word Translated Chambers as in Job 9. 9. The Chambers of the South That is the most remote and inward places of the South Mans Spirit is thus expressed because it is the most secret and inward of mans soule Prov. 24. 4. By knowledge shall the Chambers be filled that is the most secret parts of the soul shall be filled by knowledge Prov. 18. 8. The inward part of the Belly Prov. 7. 27. They goe downe to the Chambers of death That is into the secret wayes of death towit the Grave Luke 12. 3. That which you have spoken in your Closets That which you spoke in secret and thought none should heare Mat. 6. 6. Enter into thy Closet and thy Father which seeth thee in secret c. So here by Chambers is meant the most inward secret and close revelation of Christ to the soule Againe Chambers are the places of most safety Deut. 32. 25. It is said The Sword without and terror within or from the Chambers shall destroy c. That is destruction shall follow them into the places of the greatest safety And in Ezek. 21. 14. The great men are slaine which enter into their privy Chambers That is they shall not escape no not in their Chambers of safety So that here by Chambers is hinted out to us Christs protecting and preserving of his Saints Observe hence first from the title given to Christ The King c. That Christ is King and head over his Church Christ was the naturall Son of God and thought it not robbery to be equall with God Phil. 2. 6. For by him the World was made who was the brightnesse of his glory and the expresse Image of his person and upholdeth all things by the word of his power Heb. 1. 2 3. Therefore this prerogative will very well befit the Son of God God hath designed and appointed Christ to this great Office and dignity He loveth him and hath given all things into his hand John 3. 35. He judgeth no man but hath committed all judgement to his Son John 5. 22. He hath made him to be Lord and Christ Acts 2. 36. He hath appointed him over his owne house Heb. 3. 2. 6. And saith God I have set my King upon my holy hill of Sion or the Hill of my Holinesse and that by vertue of a solemn decree I will declare the decree c. Psal 2. 6 7. And the Government shall be upon his Shoulders Isa 9. 7. Now Christ is a King whose glory and dignity shines forth most eminently for saith God I will make my first-borne higher then the Kings of the Earth Psal 89. 27. Christ is a King above all other Kings and that in these respects First his Kingdome is spirituall he rules over the souls and Consciences of men other Kings may subject the bodies and estates of such as are under them but not their Consciences this is Christ's glory which he will not give to another Ye are bought with a price saith the Apostle be not ye servants of men 1 Cor. 7. 23. That is doe not mancipate and inslave your Consciences to any humane devise in matters meerly spiritual because Christ alone is King of the Conscience Secondly Christ is an universall King First in respect of all Nations There was given him Dominion and glory and a Kingdome that all people
Messiah is one and his Dove his Spouse is but one Now I say in that the Church doth demonstrate her blacknesse by the Tents of Kedar in Arabia it may signifie not onely her outward blacknesse as shee seemeth to the World by reason of sin and sorrow but also her inward riches and glory It is as if shee had said I am black of colour and outwardly void of forme or beauty but in wardly I am comely and much to be desired As the Curtaines of Solomon These Curtaines are to set forth her Comelinesse as Kedars Tents did her blacknesse Sometimes Curtains signifie Tents as the Ark of the Lord remained under Curtaines 1 Chron. 17. 1. but Solomons Curtaines seem here to be meant of those Hangings that were in his house and about his bed Solomon was glorious in riches in wealth and in honour he built great Houses set Gardens Planted Vineyards and Trees of all sorts he was glorious in his Man-servants and Maids and had Children born in his House c. Eccles 2. 4 5. Now as all that Solomon had was glorious so in all probability his Curtaines or Hangings were answerable to all the rest of his glory Josephus saith that Solomons Chambers were adorned with Planks of Carved Cedar and of stone and of curious Marble And saith he that which made it more beautifull were three panes of Tapistry and the fourth admirable for artificiall engraving it seemeth that the inward Hangings were more rich then those that were more outwardly This sets forth to us the surpassing glory of the Church who shines in the graces of Christ which exceeds all ordinary glory So though the Church be black outwardly like the Tents of Kedar yet shee is in wardly beautifull as Solomons Curtaines Let us collect some Observations from hence First from the Churches confession I am black c. Observe That sin and the effects thereof towit trouble and sorrow doth very much darken and overcloud the Saints of God You heard that sin was darknesse it selfe and therefore darknesse must needs follow it nothing doth more debase and deforme men then sin and the effects of it Hence it is David complaineth Mine eyes are consumed because of griefe it waxeth old because of all mine Enemies Psal 6. 7. That is his affliction and trouble did cast him very low so that he was like some old deformed man that had lost his eyes And Christ counselleth the Church of Laodicea to buy of him white Rayment that shee might be cloathed and that the shame of her nakednesse might not appear Revel 3. 18. That is take a cloathing of white rayment towit of holinesse and righteousnesse that so thy defects and defaults be not discovered and lie open to thy disgrace Thus it is said of the people of Israel that Moses saw that they were naked For Aaron had made them naked unto their shame amongst their Enemies Exod. 32. 25. That is their fin was discovered as the deformity of a nakedman who wanteth cloaths to cover it or they were naked as being stript of the chiefe Ornament of their souls towit righteousnesse and holinesse And the Lord saith in Ezek. 23. 29. I will discover the nakednesse of thy Whoredomes That is I will make knowne thy shamefull forsaking of me to serve Idolls Nothing in the World doth so much deforme men as sin doth it defiles the Conscience it darkens the understanding it overshadows the affections yea it defiles the whole man from top to toe as we use to say it makes him altogether unbeautifull and deformed Secondly Observe from the Churches confession That true Christians are ingenious to acknowledge their own defects The Daughters of Jerusalem were prevented in laying this charg upon the Church by her own confession There are two special grounds of this ingenuity in the Saints First the glory of God hereupon Joshua exhorteth Achan to this duty My Son give glory to God c. We honour God exceedingly by acknowledging our owne defects we shew forth the honour of his mercy that will not take every advantage against us the honour of his power to pardon the honour of his faithfullnesse in that he keepeth Covenant with sinfull Creatures the honour of his wisdome in knowing all things even the very secrets of the heart yea we give God the glory of all his Attributes for in debasing our selves we lift up Gods glory Secondly the Saints doe by confession ease their owne Consciences this we see in the example of David Psal 32. 3 4 5. When I kept silence sayth he my Bones waxed old I was in great distemper of Spirit and unquiet in my body My moisture was turned into the drought of Summer that is meant of an airy substance whereby the life is cherished which if it be spent it causeth death now for ease in this condition what course doth he take I said saith he I will confesse my sin and thou forgavest the iniquity of my sin hereby the Saints doe not onely glorifie God but also obtaine rest and peace in their owne souls Thirdly Observe The Saints are deformed and without beauty to the outward view of the World The carnall eye seeth no beauty at all in the Disciples of Christ they appeare in the same forme that Christ appeared in to the World in respect of the sufferings of Christ the Prophet speaketh thus His Visage was so marred more then any man and his forme more then the Sonnes of men Isa 52. 14. That is he had no respect or estimation in the eyes of worldly men He seemed a Worme and no man Psal 22. 6. Againe the Prophet brings in worldly men speaking thus of Christ He hath no forme nor comelinesse and when we shall see him there is no beauty that we should desire him Isa 53. 2. And therefore he is despised and rejected of men c. Vers 3. That is he was scarce accounted worthy the name of a man or to be reckoned among the number of men Now if the men of the World could see no beauty in Christ much lesse can they see any beauty in his Servants if they cannot see beauty in the head much lesse in the body if Christ were accounted a dry saplesse Tree what esteem can there be of the branches If they call the master of the House Belzebub how much more shall they call them of his Houshould saith Christ Mat. 10. 25. And if the World hate you yee know saith he that it hated me before it hated you John 15. 18. Hence it is that the Apostle saith We are made as the filth of the World and are the offscouring of all things 1 Cor. 4. 13. The Apostle useth two words to expresse the vile account 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sordes purgamentum that the World have of the Saints towit filth and offscouring the words are of a like import and doe signifie properly filth or dirt scraped off mens shoes or from the pavement of the ground It also signifies saith
godly Master Borroughs the Dung-cart that goes Mr. Borroughs in his Moses Choice through the City into which every one brings his filth and casts in So that it is as much as if the Apostle had said we are despiseable and odious to the outward view of the People and loaden with reproaches and revilings not worthy to be accounted of or esteemed among men yea as men not fit to live in the World But comely Hence Observe Though the Saints are black in themselves yet they are faire in Christ Else they were not fit to match with Jesus Christ it is confessed they are black of themselves but when Christ comes to marry the soule unto himselfe he putteth a kind of divine lustre and beauty upon it whereby he makes it glorious like himselfe yet it's true that we have sinned and have come short of the glory of God but Christ restoreth this glory in us againe this is that the Apostle telleth us when he saith Christ loved the Church and gave himselfe for it even as a Husband giveth himselfe unto his Wife but to what end doth Christ thus give himselfe unto his Church That he might sanctifie and cleanse it with the washing of water by the word that he might present it to himselfe a glorious Church or Spouse not having spot or wrinckle or any such thing but that it should be holy and without blemish Ephes 5. 26 27. And againe he saith Col. 1. 22. Christ hath reconciled us in the body of his flesh through death to present us holy unblameable unreprovable in his sight The Saints are thus glorious in the eyes of Christ in two respects First in respect of Justification so they are absolutely faire and compleat in him They are absolutely freed and discharged of sin being cloathed with Christs righteousnesse they shine forth most gloriously in the beauty thereof And in this sence the Church is pure and undefiled in this World and yet not free from sinfull imperfection But still we must remember our beauty is not connaturall with us but it is a derivative and a borrowed beauty the Saints who are the Members shine in the glory and dignity of him that is head and the Church who is the Spouse of Christ shineth in the beauty of him who is her Husband Secondly the Church is comely in sanctification shee is not onely faire from Christs fairnesse and from his imputative righteousnesse but also in those graces which shee hath received from Christ even in those inherent graces infused into her soule by the Spirit of grace Sanctification is a restoring of the Image and of the glory of God in mans heart making of it conformable and like unto the image of God so saith the Apostle Col. 3. 10. Having put on the new man which is renewed in knowledge after the Image of him that created him Now the new man here spoken of is nothing but the changing of the will to holinesse and righteousnesse wherein consisteth the image of God Secondly in that the Church doth set forth her fairnesse by opposing it against her blacknesse Observe That the Churches fairnesse appears the more in that it is opposed to her deformity Thus it is in nature those that are beautifull appeare to be so most of all when they are compared to them that are deformed As that which is evill appears to be more evill when it is set against that which is good so that which is good appeareth to be more good when it is set against that which is evill The Apostle saith That sin by the Commandement became exceeding sinfull Rom. 7. 13. The Law saith he is holy just and good and sin wrought in me death by that which is good That is by the Law Was that then which is good made death unto me God forbid saith he but sin that it might appeare sin That is being opposed to a holy Law And so the Apostle speaketh in respect of the grace of God Where sin abounded grace 〈◊〉 much more abound Rom. 5. 20. That is grace did not onely countervaile with sin but above measure out-passed it So that if sin reigned unto death even so might grace reigne unto eternall life The power of grace appeareth to be most potent when it 's opposed to the power of sin As black spots in the face make it shew the fairer so the deformity of the Church makes her beauty to be the greater It must be excellent beauty that must cover such deformity it must be infinite and divine beauty that can make the Church in the middest of sin and sorrow say I am comely As the tents of Kedar as the curtains of Solomon Now forasmuch as the Church doth illustrate her blacknesse by the tents of Kedar or by those that dwelt in those tents who though they were black in colour yet very rich in precious things as gold and precious gems Observe That though the Church be deformed and blacke outwardly yet shee is very desireable and beautifull inwardly Notwithstanding Kedars tents were not desireable yet Kedar was full of riches and substance for which it might be desired So the Saints although they are disesteem'd by the world yet they are desireable of Christ The Kings daughter is all glorious within Psal 45. 14. That is shee hath her heart adorned with divine grace as faith hope love c. The Apostle prayed that the Ephesians might be strengthened in the inner man and that Christ might dwell in their hearts by faith Ephes 3. 16 17. And again he saith in 2 Cor. 4. 16. For this cause we faint not but though the outward man perish yet the inward man is renewed day by day By the outward man is meant our bodies our persons and condition by nature which is much depressed by sin and misery and by the inner man he meaneth the regenerate part which is renewed by the holy Ghost and also strengthened daily to beare pressures and afflictions The Temple at Jerusalem was a type both of Christ and of the Christian Church and the greatest glory was inward in the holy of holies and all the glorious Vessels in the Tabernacle did prefigure the glory of the Saints 2. Whereas she doth illustrate her beauty by Solomons curtains observe The graces of Messiah are farre more glorious then all the glory of the world The curtains of Solomon unto which the allusion is made must needs be very glorious answerable to the rest of his glory Wee read in Scripture that there was no glory in the world comparable to his glory the Queen of Sheba was astonished when she beheld it Also we may understand by the tapistry or curtains of Solomon all the glory of his house of which we read of 1 King 10. 1 2. How surpassing them must the glory of those graces be which Christ adorneth his Saints withall whereof Solomons curtains was but an earthly shadow or type Now if the spirituall comelines and beauty of the Spouse now in
as well as her deformity and that shee might see her selfe faire in Christ as well as black in her selfe he useth this insinuating sweet forme of Speech O thou fairest among women Secondly Observe That the Church is exceeding faire and beautifull in Christ's eyes The false Church is compared to a woman Revel 17. But an Harlot drunken and beastly and the severall parts thereof to Aholah and Aholibah Ezek. 23. whose Breasts are pressed and the Teats of whose Virginity are bruised but the Spouse of Christ is beautifull for whom he gave himselfe That he might sanctifie it and cleanse it by the washing of water through the word that he might make it unto himselfe a glorious Church not having spot or wrinkle or any such thing but that it should be holy and blamelesse Ephes 5. 25 26 27. And saith the Apostle The blood of Christ cleanseth us from all sin 1 John 1. 7. And to this purpose see how the Church is compared in Revel 12. 1. to a Woman cloathed with the Sun and the Moone under her feet and upon her head a Crowne of Twelve Starrs The Church is resembled to a woman for her beauty cloathed with the Sun the brightest and most glorious Creature in the World darting forth it's glorious beams into all parts such is the glory of her life and conversation such is the beauty of all her graces such is the brightnesse of her heavenly doctrines and as for Jewish rites and ceremonies and all worldly glory which are mutable like the Moone shee doth tread them under her feet as things far beneath her and for her Ornament or Crowne shee hath Twelve Starrs upon her head and as for Crownes of gold and all worldly dignity shee treadeth as dung under her feet having the Stars towit those severall lights which Christ hath set up in her as so many precious stones set in the circumference of a Crowne for so many lights or glorious dispensations given her of Christ to be glorious Ornaments about her head Well then might Christ say unto her Behold thou art faire my love Behold thou art faire And O thou fairest among women But now we must take notice of two things First that this beauty is not naturall neither doe we receive it from nature for so we are shewed by the Prophet Ezek. 16. by nature we are uncleane and loathsome our Nativity was of the Land of Canaan of Amorites and Hittites Vers 3. And we were cast out as being loathed in the day of our birth Vers 5. polluted in our blood Vers 6. but Secondly it is a supernaturall beauty Hence the Apostle exhorts us to put on the new man Ephes 4. 24. He useth the metaphor of putting on to shew unto us that those graces of the new man are as so many venust and beautifull Ornaments to our souls Thus the Lord put excellent Ornaments upon his Church Ezek. 16. 7. and covered her nakednesse Vers 8. washed away her blood Vers 9. decked and adorned her with Chaines and Jewells c. and so shee came to be exceeding beautifull in his eyes Vers 10. 13. The Church shines in the bright beams of Christ's excellency her beauty is a derivative beauty which flows on her from the Fountain of beauty as the members shine in the glory of their head and as the wife shines in the glory of her Husband so Christians shine in the glory of Christ Thirdly Observe That the Saints are most faire in Christ's eyes when they are most deformed in their owne The Church as being privy to her owne deformities calleth her selfe black Vers 5. but here Christ calleth her fair yea the fairest among women and in Vers 15. he magnifieth her beauty The Church is never more faire then when shee judgeth her selfe to be most deformed never more happy then when shee accounteth her selfe most miserable never more holy then when shee reckons her selfe most of all polluted shee is never richer then when shee sees her selfe to be poorest of all for the sence of misery poverty deformity and weaknesse is the Primum mobile the first mover as it were that causeth us to looke for help from another when we are sensible of evill then we run to the fountaine of good so saith the Apostle When I am weake then am I strong 2 Cor. 12. 10. That is when I am weake in my selfe I am strong in Christ and when I am weake in the flesh I am strong in the Spirit And in Vers 9. His strength is made perfect in weaknesse The Apostle doth not meane in thus speaking that the strength or vertue of God can be either increased or diminished but then it is said to be perfect when it manifesteth it selfe to the full and demonstrateth that nothing can overcome or conquer it the greater the infirmities of the Saints are and the greater their assaults and temptations are the greater and stronger doth that power and vertue appear to be that supporteth them under such infirmities and temptations So that when our weaknesse doth most appeare the perfection of Gods strength is most seene Thus it is Christ doth not esteeme of his people more at one time then at another but onely the difference is in the making out of his love to us and there is never so much of the beauty of Christ seene in us as then when we see our selves most deformed Now from this sweet compellation and most amiable forme of Speech O thou fairest among women Christ proceedeth to give his Church direction First in the way where shee should goe Secondly where shee should seed Goe thy way forth by the footsteps of the Flocke and feed thy Kids beside the Shepheards Tents Goe thy way forth c. In the Originall it is Goe forth for thee or Goe forth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for thy selfe So the Lord said unto Abraham Goe thou forth of thy Country or Goe forth for thy selfe Genes 12. 1. That is up and be going and I will goe along with thee And thus we are commanded to goe forth and meet the Bridegroome Mat. 25. 6. The Hebrew word Goe forth is applied to diverse things as going from place to place Genes 8. 7. to going 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Exivit prodiit processit egressus fuit forth of the womb Genes 15. 4. to the rising of the Sun Genes 19. to the going forth of the word of God Genes 24. 50. It signifies an hasty going forth as in Exod. 12. 31. Arise and get you forth saith God to Moses and Aaron 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Go out the Hebr. word hath in it aprick extraordinary which increaseth the signification as an hasty going forth that is make hast and stay not but goe speedily and serve the Lord. And in Genes 19. 14. Lot advised his Sons to arise and be gone that is hastily with all speed So that we may take the meaning of the words thus Goe forth abide no longer under false Shepheards sit not
and with the fancies of men bur with that food that comes downe from Heaven with solid and everlasting food or Secondly we may understand these to be the true Shepheards of Jesus Christ which of old fed the flock of God as many Scriptures restifie Psal 77. 21. Thou leddest thy people like a flock by the hand of Moses and of Aaron .. That is Moses and Aaron did guide direct feed instruct and teach thy people as a Shepheard doth his flock And the Apostle exhorts the Hebrews To remember them that had the rule over them or as it is in the Originall As are the guides unto you such as the Lord had 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Heb. 13. 7. filled by his Spirit with understanding were as guides and Shepheards to weaker Christians Now if we understand the words according to this Interpretation then we must read them thus Feed thy Kids with or near the Shepheards Tents that is bring thy young and weak Christians to those that are the Shepheards of Jesus Christ whom the Lord hath indued with spirituall wisdome and understanding to feed guide and direct them We may take the words in either of these senses for they both hold forth one and the same thing towit that the Lambs of Christ the members of his Church should not be fed with husks and Hogs-meat of the inventions of mans braine and with the superstistitious ceremonies of false Churches but with the pure and wholsome food of Christ's word and doctrine and with Ordinances and Laws of the King of Sion they should be fed guided preserved and governed by Christ alone The words being thus explained let us gather some Observations from them Goe forth c. First in that Christ directeth his Church to goe forth from her blacknesse ignorance and superstition Hence Observe That Christians are not to sit downe under but to arise and depart from sin ignorance and superstition First they are to goe out of former evills of blacknesse and ignorance unto purity and saving knowledge Thus did Paul at his Conversion turne from persecuting the Church of Christ and fell to preach Christ And thus the Apostle exhorts the whole Church To lift up the hands which hang downe and the feeble knees and make strait paths for their feet lest that which is lame be turned out of the way but let it rather be healed Heb. 12. 12 13. That is they ought not to yield and give over because of the sharpnesse of affliction but lift up their hands as men ready to fight and their feet as men ready to run and make straight paths for their feet Lest that which is lame be turned out of the way That is least by yeilding to the temptation they that are weake seek by-paths for avoiding the danger thereof whereas they should by strengthening their hands quit themselves and walke in a straight and even path And we are exhorted to abhorre that which is evill and cleave to that which is good Rom. 12. 9. We must depart from sin and blacknesse and cleave to that which is good and comely Secondly Christians must goe forth from one degree of grace to another they must not rest in their first beginnings of grace of wisdome and of knowledge but proceed by making an addition thereunto And so Israel went from strength to strength Psal 84. That is increasing their strength daily more and more like to this saith the Apostle we are changed into the image of God from glory to glory 2 Cor. 3. 18. That is from grace to grace from one degree of perfection unto another untill the image of God be perfectly restored in us by the Spirit of the Lord. And Gods justice is revealed from faith to faith Rom. 1. 17. to the increasing of faith more and more Thus Solomon tells us that the path of the just shineth more and more unto a perfect day Prov. 4. 18. His light shall increase untill it come to perfection Hence it is that the Apostle prays that the faith of the Thessalonians might be perfect 1 Thess 3. 10. The word in the Originall here Translated perfect signifies to make even 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The word signifies to make even or to set that which is out of joint or dillocuted so make it sound perfect because an even number is a perfect number and so consequently signifies perfection also the Apostle desires they may be more and more confirmed in their faith untill they come to perfection Thirdly Christians are not onely to goe forth from that which is evill unto that which is good and from the smaller degrees of good to greater perfections of it but also from all kind of superstition and idolatry unto pure worship and sanctity Christians must not content themselves to sit downe in Babylon or in Aegypt but they must depart out from thence as the Children of Israel did and to worship the Lord in Canaan Antichrist is called mysticall Babylon Revel 18. 2. from whence the Lord calls his people vers 4. And he is called Aegypt and Sodome Revel 11. 8. he is called Sodome for uncleannesse and wickednesse as we may see in Gen. 19. 5. and Aegypt for oppressing the people of the Lord and for idolatry And John addeth Where saith he our Lord was crucified either he means he was Crucified under Rome's Dominion by the authority of that Empire or else Christ was Crucified and put to death in Aegypt in respect of his Saints in whom he suffered very much Now the Lord calleth his people out of Aegypt and out of Sodome and Babylon That is from their spirituall idolatry and superstition and from their sin and wickednesse Thus the Lord called his people out of Babylon in Isa 52. 11. Depart yee depart yee saith the Prophet goe yee out from thence touch no uncleane thing goe yee out of the midst of her be yee cleane that beare the vessels of the Lord. This was an admonition from the Lord warning those that were faithfull not to pollute themselves with Babylonian superstitions And we have the like call from the Apostle Wherefore come out from among them and be yee seperate saith the Lord and touch no unclean thing and I will receive you 2 Cor. 6. 17. This is meant of comming out from spirituall idolatry as is apparent by vers 14. Be not unequally yoaked saith the Apostle with unbelievers That is be not yoked or enthralled with Heathenish idolatry be not pertakers with infidells in superstition The Greeke Scholiast render it thus Draw not downe the beame or incline not in any part to the superstitions of the heathen For the metaphor is taken from Beasts that draw both in one yoke and the one lesse then the other draweth downe the burthen upon the other which is unequall Thus it is for the faithfull to joine with unbelievers in matter of divine worship and service it is an unequall thing and therefore the Lord would have us take no such yoke
Nice therefore we cannot rely on synodicall determinations but then whether shall we goe I answer positively we must goe to the Scriptures which the Apostle calleth a sure word And the holy Scriptures can only make us wise unto salvation it is that which will make the man of God perfect 2 Tim. 3. 5. 16. The Apostle referring to the voyce heard upon the mount when Christ was transfigured in glory cals it a more sure word of prophesie to the which saith he yee will doe well to take heed c. 2 Pet. 1. 19. The Scripture of the Olde Testament shined in those dark times and it was a perfect rule even in the dayes of Moses Deut. 12. 32. The Scripture is a perfect rule of faith and of good manners Christ himselfe giving authority to the Old Testament and John the Apostle doth approve give witnesse to the New Testament sealing up the divine authority thereof Revel 22. 18 19. The cause of mistake in any is the ignorance of the Scriptures this Christ telleth the Jewes Yee erre saith he not knowing the Scripture Mat. 22. 29. Hence he counselleth them to search the Scriptures Joh. 5. 39. He alludeth to those that digg deep into the earth for those precious things that lie hidden in the profundity thereof for such a profound search it is that the Apostle doth so highly commend the noble Bereans But now here ariseth another question namely how we shall understand the Scriptures for one interprets them this way and another that way how then shall we come to the right understanding of them I answer first negatively secondly affirmatively 1. Negatively thus no man can by wit learning or any humane art understand the Scriptures because they contain heavenly and divine mysteries in them I grant that a man by humane learning may understand the literall sense of the Scriptures but he understands not that spirituall hidden mystery therein contained he may read the Scripture and not understand see and not perceive as Christ saith Matth. 13. And the Apostle declareth the same thing in 1 Cor. 1. 18. For saith he the preaching of the Crosse is to them that perish foolishnesse That is it seemeth to them a very ridiculous and empty thing The Apostle confirms this by a citation out of the Prophet Isa Chap. 29. vers 14. I will destroy the wisdome of the wise and bring to nothing the understanding of the prudent vers 19. That is I will infatuate their wisdome and their understanding shall perish Now then saith he where is the wise where is the Scribe where is the disputer of this world That is how are all your wise men and great Philosophers that spend much time in searching out the secrets of nature but yet are ignorant of the hidden mystery of Christ The divine writings of God will not stoop to the spirit of a naturall man Hence the Apostle saith The natural man receiveth not the things of the spirit of God for they are foolishnesse unto him 1 Cor. 2. 14. He sheweth that a man that hath no farther light of understanding then that of nature cannot with his carnall reason reach the heavenly mysteries of the word which must be understood in a divine and spirituall sense But 2. The Scriptures are a sufficient rule when wee come to make use of them with the inward anointings of the spirit of Christ upon our hearts And hence the Apostle doth comfort the Saints against seducers saying But yee have an unction from the holy one and yee know all things 1 Joh. 2. 20. That is you are not in danger of being seduced or drawn aside from Christ because the spirit of God that anointed Christ a Priest King hath also anointed you to be a spirituall Priest Rev. 1. 6. So that ye may be able to guide and defend your selves against false teachers this anointing you have received from the holy one even from Christ in whom is a spring of spirituall graces to be communicated unto us by which means ye know all things needful to be known to preserve you from being seduced or led from Jesus Christ And in vers 27. he saith But the anointing which ye have received of him abideth in you and yee need not that any man should teach you but as the same anointing teacheth you of all things and is truth and is no lie Although in particular things wee may teach and edifie one another yet none can teach the mind and the affections to stick fast to the truth of Christ but the Spirit which is to lead and guide us into all truth Now the Spirit of Christ is the best Interpreter of the Scripture the same spirit that first indited the Scriptures must teach us to understand them when wee have the spirit of the Prophets and Apostles who were pen-men of the Scriptures then and not before shall wee understand the Scriptures It is the Spirit of God that must teach us and lead us into all truth Hence the Apostle calleth the Gospel the Administration of the Spirit 2 Cor. 3. 8. And this spirit is called the law of the spirit Rom. 8. 2. And the spirit of adoption and freedome vers 15. the spirit of discerning for it searcheth all things yea the deep things of God 1 Cor. 2. 10. The spirit of faith 1 Cor. 4. 13. The spirit of wisdome and revelation Ephes 1. 17. Now wee must bring the Spirit of the Scriptures to understand the Scriptures the Spirit of God to understand the word of God For wisdome will be justified of her children none of the wicked shall have understanding but the wise shall understand Dan. 12. 10. And feed thy Kids above the Shepheards tent By Kids you heard was meant young Christians that were tender and wanted to be cherished Hence Observe 1. That the Lord doth tender and take care for young Christians If the Lord exhorts us not to offend our weak brethren he wil not himself offend them Hence it is the Lord useth such mild expressions in Scriputre as a Father Mother Nurse and the like As a father pittieth his child so the Lord pitties his people Psal 103. Can a mother forget her child c. The Lord pitties us and beares with our weaknesse even as a tender mother doth her childs and hee provideth for us sutable to our weaknesse milk for babes as well as strong meate for strong men Secondly Observe That those that are strong should strengthen and feed those that are weake Feed my Kids my young and tender Christians wee must feed instruct all those committed to our charge Thus Abraham taught his houshold and Joshuah served the Lord with his house so did Cornelius Thus we are to feed refresh edifie and build up one another but especially the weak and tender Christian 3. This feeding is enlarged from the place where they were to feed that is either beside or above the Shepheards tents both interpretations hold forth the goodnesse of the pasture
and withall siignifying how she is afflicted and pricked with them as with Thorns In this verse we have Christs comparison betweene the Church and such a Lilie as growes among Thornes Now let us consider First What and who is this Lili Secondly The Thorne Thirdly The love Fourthly the Daughters First what this Lilie is it may necessarily be concluded of the Church notwithstanding Christ himselfe was compared unto the Lilie in the former verse It is not unusuall in Scripture for Christ and his Church to be set forth by one and the same thing Christ is called the light Joh. 1. 7 8. his Church is called the same Matth. 5. 14. So in the former verse Christ is termed a Lilie which for a new consideration the same terme is given unto the Church and that in these respects First in respect of spirituall beauty the Church is compared to a Lilie that is white of colour and very beautifull The Church is washed and sanctified and justified in the name of Jesus Christ 1 Cor. 6. 11. Secondly The Saints rely upon God as Lilies are said to be glorious by his providence Why care ye for rayment saith Christ learne of the Lilies of the field how they neither labour nor spin yet I say unto you that Solomon in all his glorie is not clothed like one of these Matthew 6. 28. Hence we should be taught to relie wholly upon God casting all our care upon him Thirdly It is incident to this delicate and daintie flower to grow among the perverse and unbeleevers the Saints as Lilies flourish and shine among the Thornes Hence it is that the Apostle saith Wee must be blamelesse and pure as the Sonne of God without rebuke in the midaest of a naughty and crooked generation among whom yee shine as lights in the world Phil. 2. 15. Secondly what and who these thornes be is easily decided The naturall thorne is no tender herbe or flower but a sturdie hard Tree not smooth as the Lilie but knotty and full of dangerous pricks who these thornes be let David declare in that he saith The wicked be every one thornes 2 Sam 23. 6. where the word wicked is expressed in the originall by the word Belial which well declareth the nature of wicked men for that they be as some expound the word Beli. gnol without yoake that is such as will not come under the yoake of obe di ence Others derive it of Beli and Gnalah not ascending because their matters prospered not or because they were such as ascended not to the Temple nor to Mount Zion the Tabernacle of the Lord. Such base earthly spirits such beastly rude libertines they be these Thornes Now wicked men are compared to Thornes and that in these respects First Bryers and Thorns were the fruit of God's curse upon the earth Gen. 3. 17 18. So are the wicked men of the world Secondly Bryers and Thornes they are of a perplexing nature being full of dangerous prickles such thornes are the wicked who are continually pricking and fretting and galling the people of God Hence it is that when the Lord promiseth to free his people from such he saith There shall be no more a pricking bryer to the house of Israel nor any grievous thorne of all that are round about them that despised them Ezek. 28. 24. Thirdly Bryers and thornes the best use that is commonly made of them is but to hedge and fence in So it is that God often times makes use of these Bryers and thornes for the good of his people so as by this meanes he keeps them from wandring and stragling abroad as Cattle doe out of unfenced pastures Thus the Lord tells his people in Hosea 2. 6. Therefore Behold I will hedge up thy way with thornes and make a wall that shee shall not find her paths A like place we have in Numb 33. 55. If yee will not drive out the Inhabitants c. Those which ye let remaine of them shall be pricks in your eyes and thornes in your sides and shall vex you in in the Land wherein you dwell Fourthly The end of bryers and thornes is to be burned Heb. 6. 8. they shall be dried and made fit fuell for the fire and at last burned for which see 2 Sam. 23. 6. They shall be burnt together Such will be the end of all ungodly ones and such as dye in their sin Who would set the Briars and thornes against me in battaile saith the Lord I would goe through them I would burne them together Thus we see what and who these thornes be and in what respect wicked men are so called Now it followeth that we enquire concerning the love here spoken of 3. The love here spoken of is the Church as before 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Socius amious 〈◊〉 in Chap. 1. 9. My love companion or fellow-friend who loveth Christ because he loved her first 1 John 4. 19. and whose love is kindled by the flames of Christs love The love of Christ is as a lilie among the thornes 4. and lastly as for these daughters amongst whom she converseth they be as thornes by Daughters may be meant the great multitudes of people as the Scripture mentioneth The daughters of Babylon Psal 137. The Daughters of Iyrus Psal 45. So here we may understand multitudes of false brethren hard hearted and knotty conditioned being full of prickles such as are very offensive to the Saints This then is the condition of the Church of Christ though she be as faire and glorious as the lilie yet it is allotted to her to suffer persecution and hard entreaties of the wicked even as Christ did before her Christ is a lilie in the open fields of Sharon exposed to the wild Beasts that be there so is his Church as a lilie among thornes by whom she is persecuted and prick'd but yet she remaines passing glorious and beautifull though among thornes VERS 3 4 5 6. As the Apple tree among the trees of the wood so is my beloved among the sonnes I sat downe under his shaddow with great delight and his fruit was sweet unto my tast He brought me into the Banquetting house and his banner over me was love Stay me with flagons comfort me with Apples for I am sick of love His left hand is under my head and his right hand doth imbrace me IN the two former Verses we had Christ praising of himselfe and his Spouse upon which the Church in these fowre Verses doth returne praise to him again as he set forth her praise that shee excelleth all the daughters as far as the lilie excelleth the thornes so she commendeth him that he in dignity surmounteth all the Sonnes as far as the Apple tree excelleth all the trees of the forrest The Church doth declare Christ's excellency 1. By comparison she compareth him with all other for beauty fruitfullnesse comfort and delight unto the Apple tree above all other trees which bring forth no fruit but are barren in
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
Raine is over and gone Raine is over or changed that is the stormes and tempests of the winter is past away and gone and faire and pleasant weather come in the place Raine in winter is uncomfortable to travell in as in Ezr. 10. 9. The people trembled for the raine was great And in vers 13. The people were not able to stand without because it was a time of much raine Showres and tempests are very troublesome to those that are abroad or without doors These things may be apply'd First to the bondage of sin which may well be compared to the winter for as a nipping winter deflowreth the beauteous face of a Garden or Orchard so doth sin deforme and rob a people of their beauty Secondly we may apply these winter stormes and blasts to outward trouble and grievances in this life by the malice and persecution of wicked men as when Israel was under Aegyptian bondage and under the captivity of Babylon such times as these were winter seasons full of trouble and tempest Now we may apply it unto the spirituall winter of Antichrists raigne and rage after which we begin to see buddings of glory and liberty shine forth againe Thirdly Wee may apply this winter to the menaces and showring threats of the Law and this I rather understand to be the right interpretation of the words even as by the subsequent Spring I understand to be mystically meant the Gospell Now looke how the winter is to the fruits of the earth the same is the ministration of the Law to the soule The Law was promulgated with ensignes of feare namely with burning fire Blacknesse darknesse and tempest yea so terrible was the slight as Moses said I exceedingly feare and tremble Heb. 12. 18. 21. This stormie winter began with the Law in Mount Sinai when Christ came in the flesh to publish the Gospell of joy and peace the showres of judgement ended or rather the showres were changed from windie tempestuous showres to refreshing showers of the Spring-time Hence Observe That the Saints under the Gospell are under a more glorious and comfortable dispensation then the Saints were under the Law Hence it is that Christ useth this as an argument to quicken and stirre up his Church to draw neere to him namely because The winter was changed and the raine gone Now the nipping ceremoniall impediments were removed and a greater discoverie of love and grace manifested The Apostle speaking of the New-covenant saith Now that which is old meaning the Law is ready to vanish away Heb. 8. 13. that is seeing Christ is come and the time is now of the New-covenant the Leviticall ordinances which he calleth in another place carnal and all the whole forme of the legall Covenant and ceremonies formes of worship are abrogated And now saith the Apostle in Heb. 12. Wee are not come unto Mount Sinai but unto Mount Sion that is to the Church under the Gospell whereof Mount Sion was a Type Psal 14. 7. Hence it is that the Prophet Isaiah foretelling of the glorie of the times of the Gospel sayth And it shall come to passe saith he in the last dayes that the mountaine of the Lords house shall be established in the top of the mountains and it shall be exalted above the hils c. that is the spiritual glorie and grace of Christs Kingdome shall be advanced above all worldly state and power and saith he The Nations shall flow unto it and many people shall say come ye let us goe up to the mountaine of the Lord to the house of the God of Jacob c. Isa 2. 2 3. that is they shall embrane the wayes of Christ readily and spontaneously with a free spirit they shall not be filled with that terrour and amazement as the people of Israel were at Mount Sinai that when they heard the words of the Law desired to heare them no more but they shall say He will teach us his wayes and wee will walke in his pathes for out of Zion shall goe forth the Law and the word of the Lord from Jerusalem That is the doctrine of the Gospell shall be first preached in Jerusalem and from thence sent abroad into all the world Christ having used a motive to quicken his Church to come away taken from the pleasantnesse of the season to wit the spring time Now let us consider the particulars whereby this Spring is described VERS 12. The flowers appeare on the earth the time of the singing of Birds is come and the voice of the Turtle is heard in our Land VERS 13. The Fig-tree putteth forth her greene figs c. HEre wee have a particular description of the Spring by the flowers that appeare by the singing of Birds by the voice of the Turtle by the fig-tree bringing forth figgs and the Vines with their first grapes casting forth a smell c. The perswasion then being drawne from the comparison of the times Wee are to consider how it stands in the mysticall sense First Wee may apply this to the State of all the elect before their calling and then to their estate after regeneration Before they be called their hearts are even like the earth in winter under the cold frosts and stormes of sinne where can be nothing but bitternesse and things unsavourie After the Lord hath called them there is a fragrancie and heavenly dew of all graces upon the soule then the sweet flowers and wholesome fruits doe bud forth Secondly Wee may apply the words to the state of the Church under nipping frosts and stormie threats of the Law Now by the comming of Christ in the flesh and the publishing of the Gospell of peace and glad-tydings those winter-showres were changed from windy showres to showres beseeming the Spring then there was abundance of spirituall peace and joy in the holy-Ghost even heavenly melodie which is here represented by the springings of flowers and the singing of Birds The flowers appeare on the earth c. The flowers or the flowerings appeare The Hebrew word signifies any flourishing thing in Ezek. 7. 10. it is used for the blossoming of a rod By these flowers wee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Floruit Effloruit may understand First the Saints themselves which now begin to hold up their heads and of the fruits of the Spirit whereby the elect give a pleasant smell and whereby they are much adorned and comforted Thus when the Lord promiseth grace to his people he saith Israel shall blossome and bud and fill the face of the world with fruit Isa 27. 6. Though they seemed to have been so grievously afflicted that they seeme past all hope of recoverie yet they shall settle and thrive and encrease againe On the earth or in the earth which being drie and barren by nature being cursed for mans sake Gen. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is by the supply of the raine and dew from Heaven is made fruitfull so are the Saints by nature but are made
most certaine that the Spouse is here commended from the manner of the attyre which chast Virgins did weare about their Haire for modesty and comelinesse Now in that the eye of faith is said to looke from within or through the locks of modesty and chastity Hence Observe That faith is a very modest grace Hence it is that God doth so often in Scripture attribute to it so much of justification and sanctification because faith attributes so little to it selfe and so much to Christ Faith is as I may call it a modest grace and will attribute nothing to it selfe and hence it is that the Lord declares so much affection to this grace of faith Hence it is the Apostle attributes our justification to faith Lest saith he any man should boast So much for the first particular towit the Eyes the second followeth towit the Haire Thy haire is as a flockof Goats that appeare from Mount Gilead Some of the Hebrews expound the eyes to signifie the Prophets which were called Seers and the haire to be meant of the Nazarites which were not to cut their haire Numb 6. 5. Some understand by the eyes pastors and Teachers and by the haire the Congregation of Saints and so take the haire for the multitude of Believers as by haire the people of Israel was signified Ezekiel 5. 1 2. But I rather understand both the eyes and the haire to be Ornaments of the whole Church and of every particular member Haire is an Ornament for the covering of the head and it proceeds from the moysture of the Braine and strength of nature and hereby is signified the thoughts and councells of the heart the wisdome and councell of Christ is signified by his haire in Chap. 5. 11. And the Prophet Daniel makes mention of thoughts on his bed and of visions of his head Dan. 4. 5. 7. 15. So the meaning according to this must be that all the thoughts and purposes of the heart guided and directed by the Lord are prosperous and glorious like a flock of Goats that appeare from Mount Gilead That appeare from Mount Gilead Arius Montanus renders it they sheare or cast their haire the word Galash is found but twice in Scripture Quae depilarum se Arius Mont. it seems to signifie to discover or reveale Some turne it looke downe because the haire of these Goats depended and hung downe from whence the comparison is taken Mount Gilead was in the Tribe of Gad 1 Chron. 6. 80. of the portion on this side Jordan where Gad Reuben and halfe Manasses were seated it is recorded in Num. 32. 1. to be a place of good pasture and fit to feed Cattle especially the flocks The terme Gilead was first given by Jacob Genes 31. 47. It is derived of Gal an heape or hill such as was there made of stones and of Gnedh a witnesse because that heape of stones was a witnesse betweene Laban and Jacob concerning that Covenant of peace made betweene them If we understand by these words the Congregation of Saints Then Observe That the assembling of Saints together is a glorious and beautifull thing in the eyes of Christ Here the Saints are compared to the Goats feeding in a good pasture whose haire hangs downe and smooth c. The Lord loves the Gates of Sion more then all the dwellings of Jacob as saith the Psalmist Secondly if we understand it of the thoughts and purposes of the heart Observe That those thoughts and purposes are beautifull that are ordered by the Lord. When we receive our visions of the head from the Lord which is here set forth by the haire how glorious will those visions be when a mans heart and cogitations are ordered by the Lord there must needs be holy purposes and glorious resolutions David saith Thou shalt guide me with thy counsell and after bring me to glory Psal 73. 24. where the Lord shall direct and guide the mind there all the thoughts and counsells of that soule must needs shine forth and glister like the haire of Goats that are fat and smooth by feeding in a good pasture such a one as Mount Gilead was It followeth VERS 2. Thy Teeth are like a â—lock of Sheep that are even shorn which come up from the washing whereof every one beare Twins and none is barren among them CHrist goes on in the commendation of his Spouse and that by propounding some other particulars In this Verse is introduced her Teeth compared to a flock towit of Sheep or Ewes which is here to be understood because it is not expressed in the Hebrew This flock unto which the Teeth of the Spouse are likened is set forth in fowre particulars 1. They are in good order like sheep even shorn c. 2. They are cleansed which come up from the washing 3. They are twinned whereof every one beareth Twins 4. They be not barren none is barren among them Thy Teeth are like a flock of Sheep c. The first commendations of the teeth is that they are like a flock of Sheep that are even shorn that is that are made even or equall of the same size that stand in good 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Incidit praecidit succidit decurtavit order The Hebrew word Ketsoboth turned even shorne or good order of Ketsab to cut to size or make equall as of one size the Cherubs were made in 1 Kings 6. 25. it must signifie such an even-nesse or good order as followeth in things a like sized and carved And here as a Rabbin observeth it signifieth such a flock of animalls as are so orderly equall as if one were cut or sized by another This is the first praise of these mysticall teeth of the Church that they are cut of equall height or of equall bignesse not one longer then another which would be unseemly and an hindrance to the well eating and chewing of her spirituall food The second commendation followeth Which come up from the washing Sheep that are newly washed are white and cleane being cleansed by water from filth and dust As it is a commendation to the teeth to be orderly proportioned and seated so to be cleare and white as Lambs going up from the washing It was a part of Judah's blessing that his Teeth should be white with milke Gen. 49. 12. This terme of washing whereby the Teeth are set out to be cleare white and beautious seems to be taken from the sacramentall washings of the Jewes and may signifie the purity of that spirituall food wherewith the Church is fed and nourished or else the cleannesse of the soule that receives such spirituall food The third commendation of the teeth followeth Whereof every one beare twins As fruifull Ewes sometimes bring forth twins of equall bignesse so the teeth are set in equall ranks one answerable to another Some of the Rabbins read Mathimoth passively to avoid tautoligie in the next 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gemmus fuit congeminatus est clause thus
damp for the losse of Christ after he comes and meets them and opens the things of the Kingdome of God unto them Their hearts begun to burne within them Luke 24. 32. We should be very inquisitive after Christ his wayes his Kingdome questions many times end in resolutions the soul rests and injoyes in satisfaction Thus much for the answer of the daughters of Jerusalem which was by way of question or demand What is thy beloved more then another beloved c. Now followeth the description which the Spouse makes of her beloved and first in generall she describes him thus VERS 9. My beloved is white and ruddy the chiefe among ten thousand The Spouse in her reply to the Daughters of Jerusalem maketh a lively description of Christ First before we enter upon the particulars we may consider in generall how she setteth forth here the riches the dignity the glory and beauty of Christ When the daughters of Jerusalem are so inquisitive for to know him she describeth him at large to the end that it may appeare there is good cause to move so earnestly after him and that it might be known what a rich Jewell they obtaine that doe find him So that indeed notwithstanding her great distraction of mind her speeches are still godly and her whole communication is nothing else but a kind of Sermon or preaching of the goodnesse merit and worthinesse of Jesus Christ Hence Observe in the generall That no persecution can silence the Spouse so as to hinder and keepe her back from publishing and declaring the glory and the praise of her wel-beloved It is an usuall thing for the world to storme to gnash their teeth yea to fret and rage when Christ is laid open in the rich treasures of his grace and glory yet for all their fury and rage the Saints will not be silent but describe him and lay him forth in his highest glory and excellency Then however the Spouse was persecuted and abused by the watchmen she proceeds to set forth her beloved saying My beloved is white and ruddy c. First the Spouse describes her beloved in generall saying My beloved is white and ruddy c. Secondly she sets him forth in particular and doth enumerate and reckon up all his parts from top to toe as we use to say setting him forth by all the members of his body as the following verses shew In generall she describes Christ two wayes 1. Positively My beloved is white and ruddy 2. Comparatively The chiefe among ten thousand My beloved is white and ruddy c. The Spouse describeth Christ unto the daughters of Jerusalem by his surpassing beauty and comelinesse to the end she may attract and draw forth both her owne affections and theirs also after him Christ is here set forth as a goodly young man whose image is pourtrayed by his visible qualities his colours and by the members of his body But this is not meant of the aspect and face of the outward lineaments and proportion of his body although his comelinesse in that behalfe need not to be doubted of but of his spirituall beauty and gracefulnesse My beloved is white and ruddy saith she the mixture of these two colours makes a beautifull and good complexion White and red as they shew the best temparature in man so here it may denote in Christ his divine nature and his humane nature for white is like the appearance of God as we may see in the Vision in Dan. 7. 9. he appeared all white as snow and pure as fine wooll And man had his name Adam of Adamah the red mould of the Earth out of which he was taken Gen. 2. 7. Christ is called the second Adam 1 Cor. 15. 45. And was partaker of our flesh and blood Heb. 2. 14. Or we may understand by Christs whitenesse his righteousnesse and innocency as he was without spot without sin being the immaculate Lamb free from all defilements And thus the Saints are said to be cloathed in white rayment which is their righteousnesse Revel 19. 14. So that these words may allude to the Candidus rubicundus Christus esse perhibetur quia nullum omnino peccatum faciens justitiae plenitudinem ex integro tenuit famen tanquam peccator esset ad mortis passionem accessit Greg. in Cant. 5. Prophets description of the Nazarite whom that he may figure the glory of Christ he describeth him to be more white then milke more pure then snow more ruddy then the Carbuncle more orient then the Saphire Lam. 4. 7. By which outward beauty is understood in ward holinesse And then by his rednesse we may understand his bloody sufferings for we are said to be washed and cleansed by his blood as the Apostle John saith The blood of Christ cleanseth us from all sin 1 John 1. Againe lastly we may understand by his whitenesse his administrations and then it denotes his grace mercy meeknesse and patience he is very mild and gentle in all his wayes And likewise by his rednesse his vengeance and justice on his enemies for he is said to have his Garments dipt in blood Isa 63. 1 2. Now this temparament and mingling of white and red after such a mysticall manner in Christ denotes his surpassing beauty makes him of high account to his Saints and enflames their affections to imbrace him and follow him for these two colours together doe shew a right excellent constitution of body and also a very perfect beauty This ruddy or sanguine complexion is commended in David 1 Sam. 16. 12. And both these colours of white and red are joyned together the whitenesse maketh the rednesse more fresh and faire and the rednesse discerneth the whitenesse from palenesse of face or flegmatick complexion both which colours if they concurre in any earthly creature especially such as be young make the same to be most of all liked how much more then should they considered spiritually in Christ in respect of whom all earthly things are but a shadow not onely be excellent in him but draw us to be enamoured with him Hence Observe That Christ is one in whom is rare beauty The Psalmist describes him to be so when he says Thou art fairer then the Children of Adam Psal 45. 3. The Apostles beheld his glory as the onely begotten of the Father full of grace and truth John 1. 16. By the onely begotten is meant he that came from the bosome of God with the glory of the Father upon him And Christ in his glory had his face shining as the Sun Mat. 17. 2. For he was full of his Fathers glory In him dwellt all the fullnesse of the God-head bodily Col. 2. 9. It was God appeared gloriously in our flesh shining forth in his glorious beams through his Sonne So that Christ is glorious by the indwellings of God by his righteousnesse wisdome power goodnesse glorious in all his offices and administration dealing in much meeknesse and gentlenesse with his people
The legs are instruments to goe withall and to beare and sustaine the body and to carry it from place to place so the legs of man are mentioned in Psal 147. 10. to signifie mans strength and swiftnes This denotes that Christs wayes are full of majesty and power and therfore she saith that his legs are as pillars of marble that is constant and firme durable as marble In Rev. 1. he is set out as having legs of brasse to trample his enemies in pieces but here in respect of his constant truth and goodnesse towards his Saints his legs are said to be as Pillars of marble by which she doth not only note his strength but aso his comelines For marble though there be sundrie sorts thereof are counted such stones as are commended for severall colours and spots in the same and hath its name in the Greeke tongue for a certaine kinde of glittering greene She addeth Set upon sockets of fine gold Christs feet as they are like marble so they have sockets of gold to sustaine them and beare them up whereby he walks safly and his foot stumbleth not as in Prov. 3. 23. with these feet of justice he treadeth downe his enemies Psal 110. 1. Also with these he bringeth glad tydings of peace unto his people Nah. 1. 15. Thus Christ in his wayes of truth and goodnes towards his people is sound strong constant and durable for so is marble amongst stones and fine gold amongst other mettals so that Christ's feet being compared to marble and gold signifie that they never turne back but are stedfast and sure he halteth not in his proceedings neither doth he tread awry he is not subject to change but without shadow of turning whereas men are variable and uncertaine in all their projects and designes Hence Observe That Christs wayes of truth and righteousnesse towards his people are firme and stable All Christs passages and wayes are constant and firme even as Pillars of marble that have sockets of gold to sustaine them He is Alpha and Omega the beginning and the ending which was which is and which is to come Revel 1. 8. He is yesterday and to day and the same for ever Heb. 12. 8. He is not like the image which Nebuchadnezzar dreamedof Whose head was gold breast armes silver belly and thighs brasse legs of Iron and feet part of Iron and part of clay Dan 2. 32. That Image stood upon a weake foundation the kingdomes figured by that image were not of long continuance but the Kingdome of Christ is everlasting It followeth His countenance is as Lebanon excellent as the Cedars As his feet were beautifull in bringing glad tydings of peace so his countenance is most pleasant and delightfull By his countenance is meant the appearance and forme of his person he is like in stature and tallnesse to the Cedars of Lebanon for it is as if she should have sayd looke upon my beloved view his stature which is like the goodly tall Cedars of Lebanon Lebanon was a goodly mountaine in the North part of the Land of Canaan see the same mentioned in chap. 4. 8. He is not only set out by this goodly mountain but also by the excellent Cedars that grew there Christ is choice excellent as the Cedars that is goodly excellent flourishing and continuing in vigour as it is said the just man groweth as a Cedar in Lebanon Psal 92. 13. This notes the presence and majesty of Christ Hence note That the sight and presence of Christ is full of majesty and glory The sight of Christ is full of glory to the Saints as in John 1. 14. Wee saw his glory as the glory of the only begotten full of grace and truth for indeed he was the brightnesse of Gods glorie Heb. 1. It was the glorie of God that shined through Christ It was God manifest in the flesh and tooke our nature to discover his glorie by it Now this sight and presence of Christ as its glorious to the Saints so it is full of majesty to the wicked when God was pleased to let out some of his glorie through Christ men were not able to beare it as those that came to apprehend him when he said I am he they fell downe backward his countenance was too dreadfull for them to behold it So the Psalmist speaketh when God appeares The mountains flow downe and the hils melt at his presence that is the great mountains of flesh and great ones of the world are not able to stand before him It followeth VERS 15. His mouth is most sweet yea he is altogether lovely this is my beloved and this is my friend O Daughters of Jerusalem HIs mouth or his palate is sweet or sweetnesse that is his mouth is as sweet things or wee may reade it The roofe of his mouth is most sweet for there commeth nothing out of his mouth but that which is sweet The mouth is an instrument of nature whereby the voice is formed viz. the roof of the mouth even the voice it self and the words uttered there with and by sweetnesse which she useth in the plurall number she meaneth both the pleasantnesse of his word which as David saith was more sweet unto his tast then the honey and the honey-comb Psal 19. 10. and also the abundance and wonderfull plenty thereof Now the Spouse doubleth this commmendation she had said before his lips were as lilies dropping sweet myrrhe hereshe saith again of his mouth it is most sweet to shew that this is the chiefe loving thing in Christ By the mouth wee must understand the same as by his lips to wit the sweet gracious and heavenly doctrines of Christ the word of eternall life that proceedeth out of his lips only the repetition of this part sheweth the excellency thereof Hence Observe That the heart and affections of Christ uttered by his mouth is most sweet unto the Saints It is Christ himselfe that saith Out of the abundance of the heart the mouth speaketh and that which commeth out of Christs mouth is nothing but the opening of his heart and the unbosoming of himselfe unto his Saints it is God speaking his own affections through Christ unto his people this must needs be sweet and the sweetest when many of Christs followers left him he turnes to his Disciples and saith will ye also forsake me Peter answers for himself and the rest Lord whither shall wee goe thou hast the words of eternall life Joh. 6. 68. as if he had said Lord if wee forsake thee we forsake our owne happinesse our owne comfort The Spouse having commended the severall parts of her beloved she now addeth a generall commendation of him by saying He is altogether lovely He is altogether or all of him is desires that is most to be desired he is wholly delectable as if she should say I will not stand to prosecute every part but he is altogether from top to toe as we use to say amiable desireable and lovely he
we may read How beautifull are thy goings c. Sometimes by the feet are meant sound affections as in Eccles 4. but here we may take it for her obedience and faith and walking in the truth being now set free by the Sonne as in John 8. 32. walking in the liberty of Christ Gal. 5. 1. And it 's added How beautifull are thy feet with Shooes To goe bare-footed was a signe of Captivity and affliction Isa 20. 4. 2. Sam. 15. 30. And when the Lord mentions his favours to the Church he saith I shod thee with Badgers skin Ezek. 16. 10. The feet of those that preach the Gospell are said to be beautifull Rom. 10. 15. So here the Spouse in her returne to Christ is said to be also beautifull being as it were shod with the preparation of the Gospell Ephes 6. 15. By the knowledge and obedience of which she is set in the way of Christ whereby her feet and goings are beautifull and glorious Hence Observe That the Saints in their returning to and walking in Christ are very beautifull and glorious in their goings It is a glorious thing to walke in Christ to walke in the Spirit those that thus walke are said To make straight paths for their feet Heb. 12. 13. Sin is called our owne wayes and crooked wayes that are not good but to walke in Christ and in the spirit is to walke in beautifull paths When we walke in darknesse and bondage we walke as it were without shooes bare-footed but when we walke in the knowledge and counsell of God then we walke as it were with shooes being shod with the preparation of the Gospell Thus much for the glory of her walkings her honour is yet further set forth in that it 's said O Princes Daughter The Hebrew Bath-nadeb signifieth Daughter of the beautifull or Of the Prince or noble then we may read O bounteous Princes Daughter Princes are named bountifull as being free liberall and willing to doe good to others To be a Sonne of Belial is to be of a wicked disposition Deut. 13. 13. And to be the Sonne of a Noble is to be of an ingenuous and noble disposition Eccles 10. 17. Hereby is noted that the Spouse is of a Noble race of a free disposition ready to communicate to others of the grace she hath received Hence Observe That the Saints are of a noble parentage and disposition These are they which are not borne of blood nor of the will of man nor of the flesh but of God John 1. 13. The Spouse is called the Kings Daughter Psal 45. The word which dwelleth in us is called the word of the Kingdome because it brings a Kingdome with it and the Saints are called Children of the Kingdome The Kings Daughter is to be borne not according to the flesh but according to the promise like Isaac which was Heire to Abraham in his house whereas Ishmael and his Mother were cast out of doors The Apostle affirmeth that the Saints are not Children of the Servant but of the free woman And John saith We are born of God and his seed remaineth in us 1 John 3. 9. As by seed man is borne of carnall conception so by the Spirit he is born of spirituall regeneration And as the Saints are of an honourable birth so they are of a noble ingenuous disposition they are free and ready to communicate When the restauration of glory is promised to the Church it is said that Nabal the foole or vile person should no more be called Nadib liberall or bountifull Isa 32. 5. That is the fool or vile person shall no more be called a Prince or one that is bountifull but he shall be called such as he appears to be in his Villany Thus much for the commendations of the feet of the Spouse with the Epithite given her O Princes Daughter now followeth the praise of her Thighs in the next words The joynts of thy Thighs are like Jewells the worke of the hands of a cunning work-man The Originall word here Translated joynts is not found elsewhere in Scripture it signifieth turnings or things that doe compasse about Some understand it of the Girdle wherewith the Spouse was girded which they did use to weare in old time lower by much then we doe even upon their Thighs as appears by Psal 45. 3. Or about the loynes as Mat. 3. 4. And the Apostle useth the same phrase when he saith Gird up the loynes of your mind and be sober 1 Pet. 1. 13. And Paul exhorteth to have Our loins girded about with truth Ephes 6. 14. But we may rather take the Thighs to be the bones that turne and move in the hollow of the Thighs these may be taken for the whole Spouse and all her parts every part having in it comelinesse beauty glory and strength noting the upright goodly and glorious stature and gesture of the Spouse who walketh in a due and comely posture These her Thighs Are like Jewells Jewells are very fine and costly if we refer it to the Girdle it shews the finenesse and sumptuousnesse of it but if to the Thighs then it notes they were neat and comely It 's added The worke of the hands of a cunning work-man The Hebrew Aman signifies fidelity and skillfullnesse in his workmanship So we may read it The worke of the hands of a cunning Artificer or faithfull Craftsman this is added to note the excellency of the work or frame of the Spouse even like unto Jewells that have most cunning and curious workmanship bestowed upon them such is the glory comelinesse and beauty of the Spouse and of her particular members Hence Observe That the frame and proportion of the Spouse with all her particular members is very beautifull and glorious It 's like the curious workmanship of some cunning Artificer in Jewells and precious stones curiously cut and wrought out The Churches proportion gesture stature walkings and conversations is the divine and gracious workmanship of God The worke of his hands Isa 60. 21. So that God himselfe is the chiefe Artificer to frame this heavenly work upon the soul As Bezaliel and Aholiab were filled with the Spirit of God in wisdome understanding knowledge and Workmanship to find out curious works to worke in gold and silver and the art to set stones for the making of the Tabernacle and the Mercy-seat and Aarons Garments So the Lord by his glorious Spirit doth make his Spouse a more beautifull frame then Aaron was by that divine work of Spirit life and glory that he frames and sets up in the soules of his It followeth VERS 2. Thy Navell is like a round Goblet which wanteth not liquor Thy Belly is like an heap of Wheat set about with Lillies THe Spouse being before commended for her walking in the Gospell and in the truth of Jesus she is now further praised for her propagating the glorious truth to others and therefore she is here compared to a woman conceiving and nourishing her
a glorious Citie and a silver Palace built upon her Secondly Her Breasts are as Towers Thirdly That she found favour in his sight I am a wall I am or I became a wall that is I grew up and increased in the faith and knowledge of Christ for although the Church of the Jewes were the Citie of God before yet now farr more large by the multitude and glorie of the Gentiles comming in and being made one body with her in Christ but why doth not the Spouse say she is a wall seeing it was spoken of her little Sister but she saith I am a wall The reason is that as they are severall parts they are called Sisters yet in Christ joyned in one they be but one Church Hence Observe That all the Saints make but one body Christ is made up of all Saints and the body is not compleat till all the Saints are brought in so here her little Sister is her selfe being joyned to her in Christ so in that respect she saith I am a wall I my selfe am that glorious City that heavenly Pallace the Pallace of the great King So what glorie or priviledge belongs to the whole Church every particular Member may apply it to himselfe for what belongs to one belongs to all and what appertaines to the whole belongs to every Member and therefore the Church of the Jewes doth appropriate the glorie of the Gentiles to her selfe as being interested in it The second thing then is that Her breasts are as Towers Her Breasts now are fashioned as it is in Ezek. 16. 7. now there is nourishment in me to nourish all my Children as if she had said The similitude of Towers noteth the strength power and glorie of the administration of the Gospell Hence Observe First That the Spouse is glorious in her spirituall administration of the Gospell It is her spirituall ministry that giveth the spirituall milke whereby her Children are nourished Now the breasts of the Spouse are like Towers there is milke to nourish great multitudes of Children for when the word of the Lord went forth from Jerusalem and the Law out of Zion unto the mighty Nations according as the Prophets foretold it should come to passe the Lord gave great gifts of the Spirit and great light in the knowledge of divine mysteries whereby the Saints were raised up in the knowledge of God and Christ So that in the ministrie of the Gospell the breasts of the Spouse were like great high Towers Secondly Observe That faith seeketh things to come as if they were present For here long before the Gentiles were made a Church the Spouse saith I am a wall and my breasts like Towers Wee may see the same in David in Psal 60. 6 7. God hath spoken in his holinesse saith he I will rejoyce I will divide Shechem and mete out the valley of Succoth gilead is mine and Manasseth is mine c. yet though David thus spoke he had not these in possession but was kept out of them yet he acconnts them all his as in possession and why because God had spoken in his holmesse he enjoyed them by faith in the promise and so did the Spouse here when she saith I am a wall c. The last thing followeth wherein the Spouse doth glorie Then was I in his eyes as one that found favour HEre the Spouse acknowledgeth not only that she was a glorious Citie and that she was glorious in her ministrie andd divine nourishment but also in favour and peace with comfort and joy in the holy Ghost Then shall I be in his eyes that is in his judgement or esteeme the eye being the instrument to conveigh things to the understanding here it is put for the understanding it selfe she therefore putteth the eye for the judgement that Christ will have of her As one that found favour It is in the Hebrew as one that findeth peace that is very deare and precious full of delight and contentment for even as that man that hath lived in long and great disquietnesse not withstanding seeking for peace and finding it at length hath obtained his heats delight and joy yea that which he prefers above al other enjoyments so it was with the Spouse and in effect the meaning is when the Gentiles should come in multitudes and be added to the Church when she should be so glorious in the ministry of the Gospell the knowldge of Christ should be spread abroad she should be filled with divine nourishment this should fill her with favour and in ward peace she should be filled with the sweet evidences of divine glorie Hence Observe The more fellowship wee have with Christ the more divine peace wee have For here the Spouse saith when the Gentiles shall grow up to a full body I shall grow up with them then shall I enjoy that quietnesse and blessednesse of Spirit for which now I long and labour for Wee in our naturall or fleshly condition are enemies to God Rom. 5. 10. But being justified by faith wee have peace with God through our Lord Jesus Christ Rom. 5. 1. This is the peace of the Spirit which directeth the hearts and minds of the Saint through Jesus Christ Phil. 4. 7. The Soule is only at rest and quietnesse in the bosome of God in the light and knowledge of him in the assurance and evidence of divine love so The worke of righteousnesse is peace and the effect of righteousnesse quietnesse and assurance for ever Isa 32. 17. It followeth VERS 11 12. Solomon had a Vinyard at Baal-hamon and let out the Vineyard unto keepers every one for the fruit thereof was to bring a thousand pieces of silver My Vineyard which is mine is before me thou O Solomon must have a thousand and those that keep the fruit thereof two hundred NOW wee come to the second thing which is the comparison between Solomons Vineyard and Christs Vineyard The Spouse is called a Vine and a Vineyard and so the comparison is made betweene her and annother Vineyard As Solomon did exceed in all his glorie and pompe so all things that he had did in their kind excel His Vinyard in Baal-hamon was a most excellent fruitfull Vineyard and of high account but Christs Vineyard did farre excell it The comparison here is drawne betweene Christs Vineyard and Solomons and there is first a similitude or likenesse Secondly There is a dissimilitude or unlikenesse betweene them First The similitude is 1. Solomon had a Vineyard so had Christ 2. Solomons Vineyard was fruitfull so was Christs as fruitfull as ever Solomons was 3. Solomon had a care of his Vineyard he let it out to Keepers so had Christ as much and more care over his for he kept it in his owne hand My Vineyard is before me saith he Bt then Secondly The dissimilitude is First Solomon could not keepe and dresse his vineyard himselfe but Christ keeps his in his own hand Secondly Solomon received not all the benefit and fruit of
not easily part with Christ when they have got him 411 412 413. The Church doth ascribe all good things to Christ 534. Church The Church compared to Jerusalem in six things 309 310 311. The Church compared to a Dove in eight particulars 360 361 362 363. The Church compared to a garden in six things 498 499 500. The Church is a garden inclosed in three respects 500 501. The Church compared to a Palme-tree in foure particulars 696 697. The Church is sustained with Pillars of truth 436. Christians Strong Christians should strengthen those that are weak 99 753. and feed them with wholsome food 168. The Lord taketh care for young and tender Christians 167. Comfort Comforts All our comforts in Christ are sure 211 112. Christ doth comfort his Church 1. By the ministry of his Sptrit 305. 2. By making hast to help 328. 3. By his presence of grace 305. 4. In the greatest straights 408. 5. By weak instruments 582. 6. By compassing his with mercy 680. Comforts are peculiar 505. Christians in distresse are comforted by others 295. Saints labour to make others partakers of their owne comforts 414 415. Comlie Comlinesse Christ is comely to all Beholders 605. Christ delighteth in the comelinesse of his people 690 691. The praises and prayers of the Church are comely 459 460. Comming The cause of our comming is not from our selves but from him 55 56 57 58. Contrary Christ brings good to his Church by contrary meanes 520. Creatures christ hath command of all creatures 519. Vnreasonable creatures are madet o testifie against unreasonable men 312 313. Communion Saints desire communion with Christ under shadows 392. Saints desire neerest communion with Christ 721. Crowned Christ is crowned with dignitie by the Church 443. Consolations The Consolations of the Gospell doth abundantly refresh the fainting soule 298. Conferre It is an excellent thing for Saints to conferre 591. Continuance saints have no long continuance in their present condition 169. D Danger Christ is a safegard to his Saints in danger 220 221. Saints are ingenuous to acknowledge their owne defects 92. 54. Deformed Saints are deformed to the view of the world 93 94. Directed Saints desire to be directed by Christ 724 725 726. Disquiet Saints ought not to disquiet Christ 317. By Sin 318. by Impatience 318 319. Dispensation Christ doth appeare to his people under every dispensation 724 725 726. The dispensation of the Gospel glorious 345. Doctrine The Doctrine of Christ and of the Gospel is sweet and defireable 27 28 606. Desires The desires of the Saints are 1. To have Christs presence 415. 2. To be neer him 739 740. 3. To be acted by him 772. Christ doth increase and cherish the least desire in his Saints after him 621. 2. Answers them 338 528. 3. Mainfests himselfe the more to his people upon them 529. E Enemes Those neerest to the Church are often her greatest enemies 113 576 577. 2. Those that pretend most religion 113 114. The Church is alwayes troubled with enemies 375. Her enemies are of a devouring nature 375. The churches enemies ought to to be restrained 376. The Church is made magnanimous being indued with power and armes with weapons to overcome all her enemies 177. 464. 466. entertaine Saints do willingly and honourably entertaine Christ 723. Esteeme Christ hath a high esteem of his people beholding them as in himselfe 174 214. Evill It 's a great evill to neglect the things of God 120. The evill of sinne is seene in its effects 121. Eyes Christs eyes are pure and cleane 603 604. example The example of ancient Christians are for direction unto succeeding ages 161 162 163. The example of the Church seeking Christ is a meanes to draw on others to seeke him 589. F Faith It s the nature of faith to hold fast Christ 411. Faith makes men famous 753 754. Faith seeth things to come as if they were 759. Faire The Church is exceeding faire in Christs eyes 340 149. 2. When black in her owne account 95 96. 151. 3. When opposed to her blacknesse 96. 4. When in persecution 587. fellowship The more fellowship we have with Christ the more peace we have 760. Christ desires the neerest fellowship with his Church 548 549. Feast Christ and his Church doe mutually feast together 534. This is amplified in six particulars 197 198 199 200. Feed Christ doth feed his Church 129. Comfortably 457. With satisfaction 626. The Spouse doth feed her Members 468. Friendship There is a mutuall Friendship between Christ and his Church 535 Fortitude Saints are full of fortitude 658. Fruitfull Saints are made fruitfull 1. By communion with Christ 242. 2. By the Gospell 355. 3. By the Spirit 525. The fruitfulnesse of the Saints set forth by the fig-tree in three things 355 356. And by the Vine in three particulars 356 357. Fruits Christ expects fruits from his people after meanes 662 663. 2. Accepts of them 628. 3. Is honoured by them 628. 4. Is pleased with them 526. Foundation Saints rest upon a sure foundation 437. G Glorious Christ is glorious 1. In his graces 98. 2. In his works of grace 181. 3. In all parts of his body 599. unto 616. saints are glorious 1. Above the world 447. 2. With outward glorie 182. 3. Glorious in God 656. 4. Glorious in Christ 657 438. 5. In their goings 674. 6. In their knowledge 682 683. 7. In their wisedome 687. 8. In their purposes 688. 9. In Gospel administrations 758. 10. With an inward glorie 710. Gospel The Gospel is very redolent when displayed and published 43 44. The Gospell administration is more comfortable then that of the Law 351 345 346. 25. The Gospel is most comfortable when it s applyed 296 297 298. The Gospel makes men fruitfull 349. The Gospel fils mens hearts with joy 351. The Gospel gives men a new language 705 706. The precious things of the Gospel are to be preached to the Saints 769. Saints are upright in a Gospel account 79. Gather Christ doth gather his people from all parts of the world 480. Christ doth gather his people in the middest of persecution 473. Garments The garments of the Spouse are very sweet 496 497. Good Saints should as well acknowledge their good as their evill 545. Graces Saints in respect of their graces 1. Have supply from Christ 276. 277. 189. 450. 2. Are fragrant 349. 203 204. 3. Are cherished by Christ 376. 533. 4. Wel pleasing to Christ 490. 532. 5. Proceed from Christ 186. 6. They cannot fal from them 544 Christs graces are 1. Delightfull to Saints 238. 2. Passing sweet 426. H. Head Christ is a glorious head 599 House The Saints are Gods house in foure respects 249. I Idolatrie To leave Christ and follow strangers is shamefull Idolatrie 140. Ignorance The Saints are under much ignorance 144 145. Christ doth bear with his people in respect of their ignorance 146. Saints are not to sit downe at rest in their ignorance 158 159. 160. Saints are
and in as great justice and wrath with his enemies Thus Christ is described positively to be all glorious and faire in that it is said he is white and ruddy It followeth that his glory is farther set forth comparatively The chiefe among ten thousand As Christ is glorious and excellent so he doth excell 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vexillavit Vnde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vexillatus all others all creatures whatsoever even men and Angells and therefore she saith He is the chiefe of ten thousand Or as the words are in the Hebrew Having the banner of above ten thousand Christ is the Standard-bearer of ten thousand that excells all other creatures in the world The Spouse useth a metaphor taken from the war as also putteth a number certaine for an uncertaine to expresse the commendations of her beloved Now the Banner or Ensigne is a warlike instrument and commonly the bearer thereof one of the chiefest and tallest and mightiest men and among ten thousand men a man may find many goodly countenances but yet saith she for found and naturall moysture and for a most temperate and beautifull colour Looke among infinite numbers of people yea among all the Sons of Adam you shall not find one or any any way matchable with my beloved The Standard or Ensigne is that under which the whole Army doe encamp as appears Num. 2. Here Christ is set forth above all to be Gods Standard-bearer to be set up for an Ensigne of the Nations Isa 11. 10. And all the Armies in Heaven and Earth follow him Rev. 19. 10. The Saints worship him Angells they adore him for he is the Lion of the Tribe of Judah the first borne of God set above all the Kings of the Earth as the Psalmist speaketh Now in that Christ is set forth comparatively to be more excellent then ten thousand Hence Observe That as Christ is glorious and beautifull so he is incomparable beyond all others Take the very quintessence and perfection of all creatures and extract all the glorie out of them and it will be nothing in comparison to Christs glorie Adam in innocency in his first created glorie and morall righteousnes was but a type a figure of the son of God Indeed Adam had the perfection of all creatures but Christ had all the perfections of God himselfe his wisdome power goodnesse and glorie Christ is that second Adam the Lord from heaven the Lord of glorie the brightnesse of Gods face and glory the expresse image of his person the invisible God the life manifested the word of God the Alpha and Omega this is he that is Immanuel or God with us Thus much for the generall discription of Christ Now followeth that which is more particular VERS 10. His head is as fine gold his locks as bushie and black as a Raven THere are two things that concurre to make a perfect beautie First A good complexion and healthy constitution Secondly A just Symmetrie or proportion of parts The Spouse therefore doth not thinke it sufficient in generall to set out Christ thus to say he is white and ruddie c. that he is of very good complexion and temperature but also she sheweth that there is in him also a comely proportion of parts from the corespondencie and agreement of parts ariseth a feature compleatly beautifull and lovely The Spouse enumerates and reckons up all his parts and therefore borrows phrases and comparisons from things that are most excellent to set forth the excellency of Christ above all other things Hence Observe in the generall That a Christians heart is large in affections to Jesus Christ See here the Spouse though she was ill intreated of the watchmen and in some sort deserted of Christ himselfe yet she goes on and sets out a particular commendations of her beloved Now whence is it that the faith and graces of the Saints are so impregnable whence is it that their hope is so indefatigable and nevever out of breath whence is it that no stormes or tempests of tentation can breake their spirits and make them give out but that largenesse of affection that they have towards Christ An example we have in Peter Lord saith he if it be thou bid me come unto thee on the water So it is with the Saints they refuse not to venture even upon boistrious stormes and dangers to goe to Christ Hence was Jobs resolution Though thou kill me yet will I trust in thee Hence also it is That the Children of God though they walke in darknesse and have no light all yet they will trust in the name of the Lord and stay themselves upon their God Isa 5. 10. Now because Christ hath not one but many excellencyes every thing in him is excellent inward and outward from his head to his feet c. for indeed beauty consists not only in colour and complexion but in affinitie and proportion of all parts Now to come to the particulars and first she beginneth with his head saying His head is as fine gold The Spouse begins to set out the excellency of the chiefe part viz. the head Now the head of Christ is God as the Apostle saith in 1 Cor. 11. 3. That Christ is the head of every man that the man is the head of the woman and that God is the head of Christ The head hath an eminencie above all other parts and also an influence upon all the Members wee may understand this of God who is the head of Christ as the Apostle saith in 2 Cor. 12. 13. or we may understand it of the headship of Christ over his Church that his administrations government and headship is most glorious and excellent most splendent and shining as pure gold As fine gold or the solid gold Two names of the best gold are here joyned together The first name in the Hebrew is Cethem that is fine shining gold the second is Paz that is strong and solid gold or gold that 's purified hereby the Spouse setteth forth how excellent how glorious how rich and shining the head of Christ is for among earthly things what is comparable to the fine gold it 's held of all mettals most precious and of all treasures the richest And as gold is precious so it 's durable mettall which shews that Christs headship and dignitie is everlasting and durable it is divine and heavenly and of a a glorious extent Hence Observe That Christ is eminent and glorious in respect of his head-ship God is the head of Christ and Christ is the head of Saints In Christ were hidden all the treasures of divine wisdome for in him dwelt the fullnesse of God he was the expresse image of the Fathers person and the brightnesse of his Fathers glory Christ lived in the knowledge counsell wisdome and bosome of the Father and therefore was an excellent head a golden head neither is he compared to every kind of gold but to that which is most pure and solid he is eminent
glorious and shining in all the excellencies of his father and doth administer to his Spouse that he receives from God so that his Members are golden members from his influence who is a golden head therefore the seven Churches are stiled the seven golden candlesticks Revel 1. Every thing in the Tabernacle was gold to shew that every thing in the Spouse is excellent It is most certaine that there is much false gold in the world naturall and carnall men have golden images of their owne but it will be found at the best to be but guilt and externall paintings but Christ only is a head of gold not only his Crowne gold but his very head is gold pure gold refined and all gold and nothing but gold all shining and glorious Thus much for the commendation of Christs head Now she proceedeth to his haire His locks are bushie and black as a Raven His locks are bushie or curled The curling of the locks sheweth that the haire is soft which argueth in a naturall body a gentle disposition His hairie locks of which before he complaineth in verse 2. that they were filled with the drops of the night here they are commended for being curled or on heaps bushie and hanging downe The Nazarites according to the Law did weare long haire as appeares by Samson though they did weare it after a most grave and sober manner She describeth his haire not only to be bushie and curled but to be Black c. The blacknesse of the haire maketh the beautie of the skinne more shining and glimmering in the eyes of men The blacknesse of the haire then was no unseemly colour especially in mens haire and the rather if wee have regard to the people inhabiting in the Land of Judah which is very hot and parching She addeth And black as a Raven In that she compares it by the blacknesse of a Raven she sheweth that it was a naturall and pure black of it selfe which is farre more excellent both in black and all other colours then any that is made so by art Now for curled and black haire it is a signe of a hot braine and argues in nature quicknesse and dexterity of wit and strength and courage in him that it groweth upon This denotes unto us all that spirituall wisdome vigour and strength of Christ the depth of all his understanding and counsels Hence note That Christ was sitly qualified for all his administrations He was gentle and mild he would not breake the bruised reed nor quench the smoaking flax until he bring forth judgement unto truth c. Isa 42. 3. He was full of wisdome counsell justice and gravity therefore called the Ancient of dayes Dan. 7. 22. All his counsels thoughts and purposes were in the hidden mysteries of God he was privy to the heart and bosome of his father living in the knowledge and secrets of God in that light which no creature can approach unto He is called the wonderfull Counsellour the mighty God the everlasting Father the Prince of Peace Isa 9. 6. Now she passeth from the head and from the haire to the eyes saying VERS 11. His eyes are as the eyes of Doves by the rivers of water washed with milke and fitly fit SHe now describeth his eyes by the sober comelines and beautie of them they being full of innocencie singlenes and chastitie which he meaneth to expresse by comparing them to Doves eyes The Spouse attributeth it here unto Christ which he before attributed unto her Chap. 1. 15. Also Chap. 4. 1. His eyes are as the eyes of Doves The eye of the Dove as hath been said before is a beautifull eye chast and single To the Doves eyes therefore she likeneth the eyes of her beloved but she doth not compare them to Doves eyes that is to every sort of Doves eyes but to such as be most beautiful and cleare which may appeare by the words following By the Rivers of waters By the Rivers streames or currents of water that runne violently such waters as are pure and cleane that is like such Doves as haunt and abide by the Rivers of waters where they have plenty of water to wash themselves and their eyes to make them cleare and fresh wee know that running water is good to fresh and cleare the sight And therefore the clearenes and beautie of these Doves eyes are set forth in that they are mentioned to be such Doves as delight to be by the Rivers of cleare waters Then farther she saith They be washed with milke This expression declares a further brightnesse in Christs eyes so that if it be not sufficient to resemble them to Doves that use the cleare streames then let them be compared to such as for the clearencs and freshnesse of their eyes wash themselves in milke that so they may appeare and be judged white and comely shining with cleare brightnesse She addeth And fitly set Fitly set or sitting in fulnesse or they remaine upon the fulnesse This expression may admit of a double interpretation First If the similitude of waters be continued then wee may understand full Channels of water by which Doves delight to fit and therefore some render the words They remaine upon the full vessels and so the meaning would be That as Doves eyes be full of moisture that remaine and continue by full Vessells so is Christ the head of the Spouse of whose fullnesse the members receive grace for grace But there is no speech of Vessellsin the Hebrew Text but the words stand thus They remaine upon the fullnesse And here we must know that the word here Translated fullnesse doth signifie the hollow place in which a precious stone is set as a Diamond or precious stone in a Ring is made meet and fit to fill up the hollow place of the Ring So the precious stones set upon Rings or rows upon the golden Ephod Exod. 25. 7. had their hollow places in which they were cunningly set and so were called the stones of fulnesse because they did in so fit sort fill their hollow places So that as a precious stone is made fit for the hollow of the Ring So the commendation of the eyes is that they are fitted for the holes of the head And as stones thus fitted and cunningly set in the Ring are seemly and beautifull so it is a speciall commendation of the eyes of man or woman to stand even for if the eyes doe stand forth too much it is a deformity as we use to say goggle eyed and likewise if they be sunk in too deep then they be as we use to terme them hollow eyed Now Christs eyes are neither of these his pure eyes are as pretious stones that are fitly set in their places he is not goggled eyed his eyes are steddy and firme they be as a stone in a gold Ring which cannot be turned out of their place his eyes are evermore guiding his sight to looke perfectly into all things into the depth of mans heart and
the mother of the faithfull only It 's added She is the choice one of her that beare her The choice one or the cleare the pure one as the word is rendred in the next verse cleare as the Sunne The Hebrew word Barah signifieth pure and cleane from filthinesse purged polished seperated and select from others the word is used for choice in 1 Chron. 7. 40. And also for purging by affliction in Dan. 11. 35. and 12. 10. so that wee may reade it even that pure that cleane or that chosen one to her that beare her This denotes that the Spouse is only beloved as only Children are that she is high and honourable in her birth that she is heir to a rich and glorious portion Hence Observe That the Saints are rich and glorious in their parentage The birth or honour touching the parentage of Queenes and the beautie and deckings of Concubines and Virgines is great and highly esteemed in the world but it is not comparable to the honour beautie and rich ornaments of the Spouse she standeth alone in all excellency It is a thing of great account in the world to be daughter of a mighty Prince but what is the dignitie of their birth if it be compared with the dignitie and honour of the birth of the Spouse It is a divine and heavenly birth the Saints are borne of God and receive honour from him The Spouse is the only one of her mother to wit Jerusalem that is from above who is the mother of all the Saints in the world and unto none else all that be the Children of the most high Thus wee see how for dignitie and honour in birth she farre excelleth all the Queenes in the world But now the Spouse is not only excellent to Christ as a Dove undefiled and his only one and that she is one pure and chosen of her Mother the heavenly Jerusalem but also she is excellent to others that be strangers as appeares in the next words The daughters saw her and blessed her yea the Queenes and the Concubines and they praised her The daughters saw her or so soone as the daughters saw her By Daughters here are meant the Virgins or Damosels forementioned in the former verse and such as were spoken of in Chap. 2. 2. He meaneth by this speech that the beautie of the Spouse is so excellent that even at the first sight and beholding they were constrained to confesse her to be the most excellent and beautifull of the world for it s added They blessed her or they called her blessed that is accounted her happy as one endued with rare and wonderfull graces even for the things which they saw at the first sight and blush in her The like phrase wee have in Luk. 1. 48. And all generations shall call me blessed And in Jam. 5. 11. Wee count them happy which endure c. To blesse is more then to praise praise is the acknowledging any good thing in her but blessing is the acknowledgment It followeth The Queenes and the concubines and they praised her Even the Queenes and Concubines to wit mentioned in the former verse praised her to wit for the exellent grace sand parts that were in her The Virgins that he spake of that doe behold the beautie of the Queenes and Concubines yea and they looke upon their owne attire and riches and they account these great things but so soone as ever they behold the Spouse she so dimmeth all their beautie and glorie so that they set their eyes upon her and pronounce her blessed yea the Queenes and Concubines also which glorie in their owne pompe and glorie tool her Hence Observe That the Saints being clothed with the Spirit and glorie of Christ are the admiration of the world Such is the priviledge of the Saints that many times prophane worldlings are forced to perferre the state of the godly before their owne and to wish they were like unto them As Saul Pharaoh Ealaam and others sometimes the Saints have been made so honourable by the appearance of God among them even in the sight of men that the very heathen Nations have confessed that they were happy God had done great things for them thus Israel of old was praised and accounted happy for the manifold blessings of God upon her whom he hath made high above all Nations which he hath made in praise and in name and in honour Deut 26. 19. And againe Moses faith in Gen. 4. 6. This is your wisdom and your nnderstanding in the eyes of the people which shall heare al these Stalutes and say surely this great Nation is a wise and understanding people And the people are said to magnifie the Disciples in Act. 5. 13. Now for the particulars wherein these doe so much praise and commend the Spouse are expressed in the next words VERS 7. Who is she that looketh forth as the morning faire as the Moone cleare as the Sunne and terrible as an Army with Banners HEre the praises forespoken of are set forth most gloriously or a new state of the Church is described They propound this Question saying Who is she c. They were not ignorant or in doubt who she was but by this manner of speech is noted her excellency See the like demand in Psal 24. 8. Also Psal 77. 13. where they demand thus Who is so great a God as our God And so it was said of Christ What manner of man is this Mark 4. 41. Mat. 8. 27. So here Who is she She is so beautifull and glorious that we know not what to resemble her unto And this glory of the Spouse is set forth by fowre excellent comparisons 1. As the Morning for her beauty and freshnesse 2. As the Moone for fairnesse and light 3. As the Sunne for her brightnesse and clearnesse 4. As an Army with terrible banners for fortitude 1. The Spouse is resembled to the morning Who is this looketh forth as the morning that is lightsom bright and chearfull The morning we know is fresh and comfortable also glorious and beautifull as in respect of the lively and cleare colours thereof and doth as a man would say more and more increase in light so that the Spouse is not compared neither to the night nor to the dawing of the day or day breake but even to the glory and beauty of the morning it selfe As the morning is comfortable after the dark night so is the divine presence of Christ to the soul after the dark night of sin ignorance and affliction Hence Note That divine presence in the souls of the Saints is very sweet and comfortable It is like the breaking forth of the morning after a dark stormy night When the soul hath been in darknesse without light in affliction sorrow ignorance and blindnesse and then to be filled with the divine presence of Christ for the Lord to breake forth then in light and glory how sweet how comfortable how glorious will such an appearance of
publique place as it were See Luke 14. 21. This shew the readinesse and willingnesse of the Spouse both to goe forth and meet and also to wellcome and entertaine Christ it noteth her dilligence and care to find and to retaine Christ as in Song 3. 2. 4. I would kisse thee yet I should not be despised To Kisse is a signe of honour love and obedience as was noted in Song 1. 2. and the meaning is that the Spouse would neither be ashamed or afraid to perform the office of love and affection towards him neither should any contemne or scorne her that is either they should not scorne her having obtained her beloved or else she would not regard any scorne that should be cast upon her Hence Observe First That Saints are ready to entertaine and wellcome Christ Hence it 's said here that the Spouse would meet him with all readinesse to take hold of him and to imbrace him The Saints are impatient withont Christ and are most ready to give entertainment unto him Secondly Observe That it is an honourable action and worthy of much praise to entertaine and imbrace Christ It is true the world is apt to vex scorne and contemne the Saints but yet they are never ashamed to owne Christ but she doth meet kisse and imbrace him even in the open streets But though the blind world should contemne the Saints yet the Lord will honour them that honour him 1 Sam. 20. 30. And if any man serve Christ him will the Father honour John 12. 26. The Saints shall appeare in the brightnesse of Christs glory which is far above the contempt of the world and being thus cloathed they are not afraid or ashamed of Christ of professing his name and truth in the open streets of the world Thus much for the Spouses wish as also her resolution in which she doth farther proceed in the next verse VERS 2. I would lead thee and bring thee into my Mothers house who would instruct me I would cause thee to drinke of spiced wine of the juyce of my Pomegranate AFter the Spouse had expressed her wish and what advantage she gained thereby she sheweth what returne she would make unto Christ for granting her desire I would lead thee and bring thee c. We must understand in these words that the Spouse taketh on her the person of Christ and speaketh that of her selfe which belongeth to him and by declaring what she would doe unto her beloved shews what she would have Christ doe unto her And therefore we must consider the Spouse together with her head Christ and so she is called Christ in 1 Cor. 12. 12. That is Christ mysticall or Christ in a divine mystery I would lead thee I would bring thee c. She doubleth the word as it were to shew the joyfullnesse of her heart in thinking of the matter she is now in speaking of And in that she saith I would lead thee she meaneth with all honour and solemnity with joy and gladnesse Thus Kings and great ones are said to be lead and brought along Isa 60. 11. Psal 45. 15 16. So here the Spouse speaking in the person of Christ declares what she desires he should doe unto her towit that he would lead and bring her into his holy Mountaine as in Psal 43. 3. that he would comfortably lead her by the light of his Spirit Hence Observe That the Saints desire onely to be led and directed by Christ For the Spouse here by declaring her resolution sheweth what she desireth Christ to doe unto her it is true that the Saints in some sence may be said to lead Christ by seeking of his face by stirring up themselves to take hold of his strength as in Isa 64. 1. 7. yet most properly it is Christ that leadeth his people his truth and the light of his Spirit is like the cloud of fire that led the Children of Israel in the Wildernesse and doth continually direct and guide them Now followeth the place into which she would lead him Into the house of my Mother Here the Spouse alludeth to the custome in those dayes which was to bring the Bride and Bidegroome also into the house of either of their Parents See Gen. 24. 97. where Isaac is said to have brought Rebeckah into the Tent of Sarah his Mother It is the manner of the Hebrews as hath been noted heretofore in this Song to call some whole thing or body by the name of Father or Mother and the parts derived from the same by the names of Sonnes and Daughters So here Christ and the Saints making up one Church or body which is called the new Jerusalem which commeth downe from God out of which Christ and all Saints spring this new Jerusalem is called the Mother of us all in Gal. 4. 26. But of this we have spoken already in Chap. 3. vers 4. and therefore I shall passe this and proceed to the next words Who would instruct me This clause standeth doubtfull whither we shall Translate it Thou shalt teach me or she shall teach me for in the Hebrew tongue in the future the same word standeth for the third person feminine that is for the second Masculine And so it standeth in different here by the word whither we say thou shalt teach me or she shall teach me true it is that Christ is the teacher of his Church in a double respect 1. In that he alone teacheth by the light of his Spirit But the Church who is the heavenly Jerusalem and Mother of us all doth as an instrument teach and instruct her particular Members with the heavenly doctrine of the Gospell We may take it that she saith to Christ Thou shalt teach me for so runs the new Covenant That every man shall not teach his neighbor saying know the Lord for they shall all know me saith the Lord. So that the Saints should not depend upon mans teaching but upon Christ's the true Prophet Hence Observe That the Saints desire most of all to be under the teachings of Christ This was the end of the Spouse in bringing Christ in to her mothers house namely that he might teach and instruct her by his Spirit And thus it is prophesied how that in the last dayes many people should say Come and let us go up tothe house of the God Jacob and will teach us of his wayes c. Isa 2 2 3. See also Michah 4. 1 2. Christ tels his Disciples in John 16. 25. That the time was comming he would shew them plainely of the Father its Christ that doth unmaske and unvaile the face of his Father and helpe us to a manifestation and sight of it Christ is the lively Image of God 2 Cor. 4. 4. He is the Brightnese of his glorie and the expresse Character of his person Heb. 1. 3. there is no excellency in the Father which is not manifest in the Sonne and by the Sonne wee may come to know it so saith the Apostle God who