shaddovvish and transitory but Heavenly solid and Eternall Psalm 24. 7. As this blessed bridegroom of his Church is a King so he hath a threefold Kingdome of power grace and glory 1. His kingdome of power is his supreame soveraignty whereby as David speaks He rules and raigness as Head over all 1. Chron. 29. 11. 2 His kingdome of grace is that whereby he rules in a speciall manner by the sweet influence of grace in the hearts of his elect and erects there his throne 3. His kingdome of glory is that which is the inheritance of his Saints in Heaven prepared for them before the beginning of the world which is called the kingdom of God and the father Mark 10 14. Ã donatitione therefore says our saviour fear not little flock c. Luk. 12. 32. And sometimes the kingdome of Christ ab acquisitione Eph. 5. 5. Therefore the thief said Lord remember me when thou commest into thy kingdome Luk. 23. 42. Followes the fruits or effects of this introduction to wit 1. spirituall joy and gladness wherof Psal 45. 15. Which this chaste vergin the Lambs bride conceaveth of this introduction of her into these Chambers view of these heavenly riches and glory that is laid up for her 2. a fervent and sincere affection arising from the remembrance of that Matchless love wherewith he has loved her and which cheereth her heart more then the cheering liquor of the most delicious wine To speak then of the first fruit or duty which upon this introduction the Church performs Then we have first to remark as in the beginning of this verse the Number altered from the singular the King brought me in c. into the plurall we will be glad c. for the same reasons as before As also this shewes that the gladness and rejoycing which arises from the glad tidings of salvation in the Gospell is common to all the godly although never so base or meane otherwise Neither is it in the gifts or graces themselves that are bestowed on them as the worldlings rejoyce in their abundance of corn oile as David shewes and we see in the rich foole but they rejoyce in the Lord who is the full fountaine and giver Psalm 32. 11. Commanded Psalm 9. 2. Practised with a farre more solid and surpassing greater joy yea in the Lord when they suffer for him Act. 5. 41. and 16. 25. So that the godly are not as the world takes them to be a sullen melancholious sort of people but are more joyfull and glad then they can perceive to whom they may justly say as our saviour said to his disciples I have meat that yee know not of so that they have gladness and joy which the wicked nor worldlings know not of to wit spirituall joy or the joy of the Holy Ghost better grounded nor the worldlings joy which like Belthassar's is suddenly oft times blasted marred and ends in endless sorrow whereas the joy of the godly to wit that joy which is grounded on that sweet assurance of their adoption through Christ which is a pledge forerunner of that fulness of joy and pleasures for evermore where of the Psalmist speaks which David calles the joy of his salvation Psal 51. Psal 16. and that whereof the Prophet Isay also sayes my soul shal be joyfull in my God Isay 61. 10. Because he has clothed me with the garments of salvation he hath covered me with the robes of righteousness as a bridgroom decketh himself with ornaments and as a bride adorneth herself with her Jewells all other rejoycing and glorying in any other things like Nebuchadnezars Haman's and the rich fool's in the Gospell being altogether prohibit and unlawfull as the Lord in Jer. 9. 23. sayes Let not the wise man glory in his wisedom nor the mighty in his might or the rich man glory in his riches but let him that glorieth glory in this that he understands and knowes me saith the Lord. We have then in these words 1. A rejoycing arising upon the former introduction 2. Who rejoyces 3. wherein they rejoyce 1. A holy remembrance Followes the next duty the Church performes upon this forenamed introduction to wit the comfortable remembrance of the Lords love which cheereth the soule more then wine does the body Therefore did David stirre up his soul and all that was within him to remember the Lords benefits bestowed upon him and not to forget them Psal 103. 3. Because we are all prone so to do Which remembrance of the Lords love and benefits in a thankfull manner 1. Procures him in mercy still to continue manifest more and more his love and the tokens thereof towards us 2. As Joseph reasoned with his Masters Wife from his love and preferment to him that he would not sinne against him so this remembrance of the Lords love will restraine likewise from sinning against him therefore it is said There is mercy with thee O Lord that thou mayest be feared and 3. In the time of adversity this remembrance of the Lord's love towards us will sweeten all Marah waters and assure us that all shall co-operate to our best because he loves us and that all proceeds from his love Heb. 12. 6. 2. Whereof But it is spoken of Loves in the plurall because of the severall manifestations thereof in Election before time creation in time redeeming in the fulness of time effectuall vocation free justification powerfull sanctification and future glorification c. 3. How Also the effect of his remembrance or quality thereof is expressed by comparing it to Wine and it is also said more then wine to show that wine cannot in the use thereof be so comfortable delightfull and cheering to the body as the remembrance of the Lords love is to a sensible Soul nor is it in the naturall quality thereof so operative upon the body as his remembrance is upon such a soul in moving the same uprightly and sincerely to love Christ againe 4. The retaliation Therefore it is subjoyned that the upright love him Where we have 1. Who loves and 2. Whom they love As for the love and the object thereof having already spoken we have now only to speak of them who love and how they are called to wit recti Now there is a five-fold rectitude 1. Judicii 2. Sinceritatis 3. Desiderii 4. Locutionis 5. Operum Or in a world uprightness of heart and righteousness in life and how it is commanded commended and the excellent fruits thereof Observations 1. She had been seeking favours before and now she thankfully acknowledges favours already received which teaches us all the like duty and not to be like the 9. ungrate lepers for hereby we procure in mercy the continuance of gifts and graces already received and the Lords giving unto us the sanctified use of his benefits as also this is a powerfull motive to the Lord to bestow more favours and to have our confidence strengthned in the granting of
good use she should still make therof that the thankfull acknovvledgment for these and use made of these might move the Lord in mercy to a gracious bestovving of the other The speech is borrovved from the manner of men vvho vvhen they are betrothed to any do kindly invite and bring them into their best Rooms and furnished Chambers there to show them vvhat goods and Riches they have vvhereof they are to make them partakers vvhom they mind to espouse thereby the more to gladden them confirme and inflame their affection even so the Lord Jesus having betroathed unto himself his Church he brings her into his Chambers vvhen he reveales unto her soul his Heavenly mystery here whereof the Apostle speaks and vvhat Treasures Riches and glory he has laid up for her in the Heavens hereafter Col. 2. 2. 3. the assurance whereof so rejoyces the believing soul and inflames her love to him vvho has so loved her that as the Baptist leaped for joy in his mothers Womb so the Soul leaps for joy in the body and is almost amazed thereat as Jacob vvas at the nevvs of Josephs being alive and of his preferment In which vvords vve have to consider 1. What are these Chambers 2. What means this bringing-in of her into them and 3. Hovv he is styled vvho is the in-bringer First then Chambers are inner Rooms wherein usually things are laid up and especially in Kings Chambers whereof here is mention the Rich Ornaments and honour of Royall Majesty is to be seen and therefore every one gets not accesse to such places who otherwise are permitted to enter in at the Court-gates and outer Rooms but only these who find more speciall favour and neerer accesse even so these Chambers here meant are the heavenly mysteries of the Gospell and as Eph. 3. 8. the unsearchable Riches of Christ manifested and laid open to us thereby not only to know by a fleeting knowledge in the braine but to feel the power of the Gospell as the povver of God unto salvation to every true believer and working a holy change as the vvords of Christ vvrought on those that he called to follow him and on Paul vvhen he vvas converted yea reviving them that are dead vvith Lazarus to arise up from the dead that he may give them light vvhich sanctifying renevving and changing povver is not felt nor this saving knovvledge revealed to every one vvho come to the externall hearing of the Word vvhich is as it were the admission to the utter Court or more common Roomes but only to souls espoused to him as here and vvho is said therefore to be brought into his inner Chambers and knovv as David saies the secret of the Lord Psal 25. 14. That is besides the knovvledge of his heavenly mysteries the secret piercing and changing power thereof unto their sanctification and thereby the secret vvitnessing of Gods spirit to theirs that they are the sonnes of God and heirs of salvation Next he speaks not of one Chamber but of Chambers in the Plurall as it were bringing her from one to another to shovv 1. The degrees he uses of revealing and manifesting himself and his heavenly mysteries to his Church and true members thereof not all at once or in such a measure as aftervvard it pleases him to reveale and therfore making them grovv from grace to grace and from knovvledge to knowledge as the blind man that was cured saw by degrees or as the light grovves ever cleerer from the davvning to the bright day and 2. To shovv his diverse dispensation under the Lavv and Gospell being before and under the Lavv as it were led into some Chambers vvhere she saw indeed the King 's Royall and Rich Furniture prepared for his spouse and all such as fear him but vvith a dimme and glimmering light but under the Gospell she vvas led into more lightsome Roomes vvhere more cleerly she might see his glory riches and Royall Furniture and vvhat was before folded up vvas then unfolded and laid open to her view And yet their remaines another third Chamber and Mansion-place vvherein she shall be brought at the solemnization of that glorious marriage between him and her vvherein she shall see cleerest of all and enjoy with him those Riches of his Kingdome vvhich the mortall Eye never saw nor could it enter into the heart to conceive sufficiently thereof and this Chamber may vvell be called his Chamber of Presence or bedchamber vvhere there shall be rest from her labours and she shall injoy his presence for ever vvherein there is fullness of joy and at his right hand pleasures for evermore The second thing is the Bringing of her into these Chambers vvhich vve must understand to be spirituall for the manner and done by Gods spirit as the agent is by the ordinary ministry of the Word vvhereby both he gives her the Eye of Faith vvhereby she may behold in the Gospell these heavenly Riches and treasure therof in Christ as also he layes open these things by his invvard revelation to her view vvhich God hath prepared for them that love him as the Apostle shovvs 1 Cor. 2. 9 10. and vvhich are hid from all those vvho perish The third thing is vvho brought her in and how is he styled He is here said to be a King vvhich is the first of Christs three Offices vvho is King Priest and Prophet a King for dignity a Priest for Piety and a Prophet for Heavenly Wisdome and prudence and all these three transcendent and therefore the King of kings the true and sole high Priest and that great prophet of his Church authorized from heaven that all men should hear him Ruling us as King having offered himself as a sacrifice for us and interceding as Priest instructing us by his Word and Spirit as he is our prophet and who only has made us a Royall Priesthood to his Father This style then of King he frequently gets in Scripture as Psal 2. 6. Jer. 33. 5. and Zech. 9. 9. vvho has all these properties 1. He is a good King as he is also called the good Shepherd John 10. 11. discharging to the full all the offices of a good king to his subjects both in government and protection 2. He is a great King as Mal. 1. 14. 1. Both in power in it self being almighty and over all persons their souls as well as their bodies and great also in respect of the extent of his dominion over Heaven Earth and Hell and so onely catholick 3. He is also a gracious king 1. In patent accesse at all times and to all who in-call upon him 2. In ready and bountifull granting their petitions 3. In taking notice of the love loyalty and obedience of every one of his subjects and 4. In rewarding every one who is such vvith blessing here and a kingdome hereafter and Lastly he is a glorious King or the king of glory as the Psalmist styles him Psal 24. 7. Whose glory is not earthly
true Christians to feed upon Secondly it is said that she was brought in into this banquetting house not being able of her self otherwise to come in and therefore saies our Saviour Joh 6. No man commeth unto me except the Father draw him there is such blindnesse in our minds such aversnesse in our wills and such perversnesse in our affections that till we be restored as it were to our limbs we are like that paralytick that lay so long at the waters of Bethesda or that creeple who sat at the porch of the Temple Act. 3. altogether lame and impotent And therefore saies David I will run the way of thy commandements when thou hast enlarged my heart Psal 119. 32. and the Spouse likewise Cant. 1. 2. Draw me and then we will run after thee And untill which time that he do so and work in us both the will and the deed Phil. 2. 13. we can no more stir to enter into this banquetting house or be joyned to his true Church as a lively member more than Lazarus could come out of his grave till he was raised by Christ Thirdly it is said that it was He that brought her in that is to say the King whom she mentions chap. 1. 12. and of whom David saâ—es Psal 73. 23. Thou holds me by my right hand shewing thereby the great honour that he bestowes on his Church and every true member thereof letting them not in as a servant but bringing them in by the hand as his spouse and beloved and as the Psalmist speaks Conducting them by his counsell till he bring them to his glory Psal 73. 24. which indeed is a far greater honour than Haman vaunted of Hest 5. 12. or that David offered unto good Barzillai Likewise we are to consider the great odds between him and his bringing in of her to his banqueting-house and others or the bringing in their guests to their banqueting-house For 1. They whom others invite and bring in may be yet unwilling to have been brought in but he makes such willing whom he brings in operatur enim velle perficere 2. He can also give them an appetite 3. What he gives them is not onely meat but medicinall and such dainties as are spoken of before 4. He can make that which they get digest and nourish them that they may be strengthened and grow thereby Fourthly we have what was displayed over her 1. a Banner and what this banner was to wit Love In Scripture then we find a threefold banner at three severall times displayed whereby the last onely is suitable to this banquetting-house the first may be called vexillum honoris displayed in the Creation wherein was manifested God's power and wisdome the second may be called vexillum horroris displayed on mount Sinai in that terrible manner of giving of the Law whereby was manifested God's power and justice and the third may be called as here vrxillum amoris displayed by the preaching of the Gospell and whereby is manifested his wisdome and mercy or the work of that matchlesse love which he shewed to mankind which love of Christ is compared to a banner 1. In respect of manifestation that as a banner raised up in an Army on high is visible to all so was his love chiefly when he was lift-up on the Crosse like that brasen Serpent in the wildernesse and is still â—iâ—t up and made manifest to all in the preaching of the Gospell 2. In respect of distinction for what is it but the love of Christ to the godly that makes them differ from others or seperates them from the world here in conversation or shall hereafter in their condemnation 3. In respect of collection or gathering to Christ which is onely by the displaying of the banner of Christ's love whereby his souldiers are as it were gathered together and come to his Colours and therefore saies the Lord by Esay to his Church Isa 49. 22. I will lift up my hand to the Gentiles and my standard to the people and they shall bring thy sons in their arms and thy daughters upon their shoulders 4. In respect of protection and victory for as a banner set up upon the walls or displayed over a house or city is a signe of defence and defiance to the enemy or as an ensigne of victory even so the Lord's love to his Church is that wherein her protection stands and defiance of her spirituall and other enemies over whom he has been and shall be still victorious and that his Church is his victorious conquest recovered from Satan's tyranny like the Lamb out of the Lion's mouth 5. In respect of terrification and therefore the Church is said to be terrible as an Army with banners Cant. 6. 10. and indeed nothing is so terrible to Satan and Antichrist as the displaying of the banner of Christ's love by the true preaching of the Gospell 6. In respect of union which a banner makes or the colours of any company or reigment whereunto they all come who are of such a society making up so a compact and well ordered body and unto which union of Christians among themselves in love nothing is so forcible as the consideration of the banner of Christ's love spread over them This banner was diversly displayed 1. Before and under the Law by obscurer promises typicallâ—… prefigurations and propheticall predictions more involvedly and lesse clearly 1. Under the Gospell more clearly and fully first by the preaching of the Gospell by Christ himself and his Apostles and thereafter by all faithfull pastours and preachers of the Word and shall be so to the worlds end Observations 1. Seeing Christ not onely feeds but with most heavenly dainties banquets his Church and every true member thereof let us not be like those ungratefull despisers of so great a benefit as is made mention of Matth. 22. nor prefer such base things thereto but come with the banqueting garment of a holy disposition suitable for so high a calling and as Rev. 3. 20. banquet him mutually with the fruits of his own heavenly graces as the Church invites him to such Cant. 4. 16. 2. Seeing we cannot come into this banquetting-house of our selves except we be brought in by the guidship of the Spirit of God and the powerfull work of his grace upon our souls Let us earnestly implore the same and pray that he would as David saies hold us by the right hand conducting us by his counsell till he receive us to glory Psal 73. 24. 3. The Church saies He brought me in and again His banner over me was love emphatically so expressing what the Lord had done to Her passing by the fallen Angells upon whom he had not showne such mercy nor deigned them with the like favour which should therefore move Man whom he has so freely loved and honoured the more to love him and honour him again 4. This introduction of his Church into his banquetting-house here is a pledge and earnest of his introduction
of her into his banquetting-house in heaven hereafter and mansion place of glory as we see Psal 84. 11. and 73. 24. Therefore let us strive to get this earnest and first-fruits else if we enter not in at the gate of grace on earth let us never think to enter in at the gate which may be called as Act. 3. 2. the beautifull gate of glory 5. Christ's love displayed over us here in this life is called a Banner which is used onely in warfare to shew that the state of his Church here on earth is militant and therefore she is exhorted and every true member thereof to put on the whole armour of God Ephes 6. 11. that they may be able to stand against the wiles of the devill and verse 18. praying and watching with all perseverance till they may say in the end I have fought the good fight and have finished my course 2 Tim. 4. or as the Prophet saies My warfare is accomplished Esa 40. 2. 6. Seeing a banner is set up over any place in token of the defence of that place and defiance to the enemy Christs love therefore being this banner over his own let us then above all things seek it earnestly with David Psal 4. 6. and then we may be sure of defence as he saies vers 8. and as is shown unto us Prov. 3. 24. Rom. 8. 31. 37. c. and give a defiance to all our enemies saying with the Psalmist Of whom shall I be afraid yea to death it self as Psal 23. 4. and 1 Cor. 15. 55. 7. Doth Christ display his love both to us and for so many comfortable ends and uses over us then let us be ashamed not to love him again ut totus nobis figatur in corde qui totus pro nobis fixus fuit in cruce and to display our love towards him that is to manifest the same by our obedience to his holy commandments 8. Last of all we see the happy estate of the poorest most afflicted and despised Lazarus who is a true member of Christ to wit that notwithstanding of their outward and visible estate they have the Lords love displayed over them and he banquets their souls with comforts unspeakable and glorious Vers 5. Stay me with flaggons comfort me with apples for I am sick of love Here is a wonderfull effect of these former things whereof she spake she compared Christ before to an apple-tree whose fruit was sweet to her taste and shewed that he brought her in into his banquetting-house or house of wine and his banner over her was love hereupon then she showes that her heart is so ravished with love towards him again that she is love-sick and ready to swound therewith and therefore cries out to be stayed with flaggons and comforted with apples The similitude then is drawn from a Virgin who is betrothed and through the vehemency of her love towards her future Spouse is love-sick and swoundeth In the words then we have 1 What she seeks 2 Of whom she seeks And 3 Wherefore she seeks First then she seeks to be stayed with flaggons having relation to the house of wine whereinto she was lately brought 2. To be comforted with apples having relation to the apple-tree whereto she had before compared him Therefore we must consider 1. what is meant by these flaggons and how she is stayed therewith and 2. what is meant by these apples and how she is comforted therewith First then flaggons are mentioned because at banquets wine was distributed and brought in by such as we see 1 Chron. 16. 2 3. Also by flaggons is understood by a certain figure of speech the wine contained in them as Luk. 22. 20. the Cup is taken for the wine contained in the cup and by this wine again in these flaggons is meant the cordiall comforts contained in the Gospell or Word of God and promises thereof that are onely able to cheer up a sick and dejected soul or wounded conscience as David clearly confesseth saying In the multitude of my thoughts within me thy comforts have rejoyced my soul Psal 94. 19. And again Vnlesse thy law had been my delight I had perished in mine afflictions This is therefore that soveraigne balme of Gilead those still and cooling waters whereof David speaks Psal 23. 2. and like that wine and oyle poured in by the loving Samaritan into the wounds of the wounded Israelite or that cheering liquor and flaggons spoken of here whereby the sainting soul is stayed from falling into desperation and powerfully comforted strengthned and established Likewise she speakes of flaggons to show wherein these comforts are to be found to wit not in that gilded cup of the Popes decretals and mens traditions Rev. 17. wherein onely is the giddy wine of spirituall fornication wherewith that Whoore of mysticall Babylon made drunk the indwellers of the earth but in the flaggons of the old and new Testament or written word of God which is that Pedum et virga spoken of by David Ps 23. 4. The two witnesses the two Olives and Candlesticks spoken of in the Revelation that stand before the God of the earth Rev. 11. 4. and that foundation of the Prophets and Apostles whereon the Church is built Ephes 2. 20. beside which if any though an Angell from Heaven should preach any other Doctrine of faith and manners Let him be accursed Gal. 1. 8. Next she desires to be comforted with Apples by which apples is meant nothing else but that which we shewd already is meant v. 3. by the fruit of the apple-tree which was sweet unto my taste and here with the fragrant smell whereof she desires to be comforted and so the same being both for taste and smell cordiall and comfortable whereby is given us to understand the excellency of Gods word and that it delights not only one of the spirituall senses of the soul but likewise all of them being light to the eye thereof musick to the eare thereof delightfull to the touch thereof sweet to the taste and comfortable to the smelling 2. By these flaggons or wine therein and by these apples the staying of her by the one and comforting of her by the other is likewise represented unto us the diverse operations of the word of God upon the godly soul strengthning the weake confirming the stronger enlightning the blind quickning the dead reclaiming the strayer guiding the ignorant resolving the doubtfull making wise the simple and many other operations which we may see Ps 19. and 119. and here staying them that are ready to fall comforting the languishing and as Ps 19. 8. rejoycing the heart sweeter also then hony and the Hony-comb 2. Having spoken of that which she seeks we come next to consider from whom she seeks so to be stayed with flaggons and comforted by apples where we find that the Church in this her soul-sickness speakes to her friends in the plurall number to whom are committed the mysteries of the Gospell to manifest and the
and knowledge whereof whosoever sorbids to Gods people they defraud them of the sight of Christ by faith and that saving knowledge which they should have of Christ here and so farre as in them lyes of that blissefull sight of his face in glory for ever hereafter and so in like manner do those who any wayes contemne or resort not unto these blessed meanes of grace and knowledge of Christ crucified Observations 1. If Christ be lovely and pleasant like a roe or young Hart let each one pray the Lord that he may be so in their eyes and for this end that he would grant them the eye-salve of his spirit and make sinne loathsome and odious 2. Seeing he stands behind our wall which is a gesture of patient waiting as we see Rev. 3. 20. Cant. 5. 2. Then let us welcome and open to him and abuse not his long-suffering patience but do as Ps 24. 7. and Gen. 24. 31. remove all impediments and invite him to come in 3. Seeing he is neerer then we are aware and is looking on us who is the righteous Iudge of the whole world then let every one so carry himselfe as being under his alseeing eye and who is to give to every one according to their works 4. If but a very little of him be seen by us in this life like one looking forth at a window and that which we see is but very darkly like one who shewes himself through a lattesse Then let none glory in his greatest measure of knowledge that he can attain to in this life but strive to grow therein and long for that happy day wherein he shall see him more fully and as he is face to face in glory 5. Seeing these caâ—ernents or lattesses through which he shewes himself are the holy Scriptures of the Old and New Testament then let all those who would have a comfortable sight of Christ either here or hereafcer reverence and resort to these as the ordinary means of his manifestation Vers 10. My Beloved spake and said unto me Rise up my Love my faâ—r one and come away Here she shows the end of Christ's swift comming unto her like a Roe or young Hart and of his patient attendance when he came which was to call her by his Word and Spirit from the sloth and security wherein she lay to follow him in the faith and love of the Gospell and of such heavenly things whereof he would have her participant In which words we have 1 His loving compellation 2 His earnest exhortation And 3 His motive or reason of perswasion First then he calls her His love and fair one whereof we have already spoken Next the exhortation is to rise up and come away which imports that she was sitting or lying a posture not fitting a Christian here whose life is compared to a race Psal 119. 32. 2 Tim. 4. 7. Phil. 3. 12. c. This rising is either from security wherein oftimes the very godliest lye asleep as we see in the example of David before Nathan's awakening him and in the Parable of the ten Virgins and here Cant. 5. 2 whereunto also belongs that exhortation Ephes 5. 14. Or else it is from that earthly disposition whereby the very Elect through carnall corruption too much cleave to the things of this world and have their affections tied and entangled with the cares and pleasures thereof like Martha being busied about many things whilst one thing is necessary The second action whereunto he exhorts her is to come away which imports 〈◊〉 1 a leaving of the place and posture wherein she was and 2 a comming to him and following after him who was calling her as it is said of Matthew when Christ called him that he arose and then followed after him Matth. 9. 9. First then the Church is exhorted to leave somewhat from which she must come and this is sinfull security and the love of the world and vanities thereof as Abraham left Vr Matthew his receipt of Custom and Mary Magdalen her former course of life wherein she had lyen so long Next she must come away and follow after Christ as it is said of the Elect Rev. 14. 4. in the course of a watchfull and holy conversation that being the end of her leaving that which was evill that she might cleave to that which was good as Abraham left Vr to go whithersoever the Lord should direct him and as the Apostle shewes that his desire to be dissolved or to be sreed from this life was that he might be with Christ and be made partaker of a better Not that we are able of our selves to persorm that whereunto we are here exhorted being so naturally addicted to the earth as heavy things bend downwards and so dull in minding or meditating of heavenly things but it is he who raised Lazarus who must by his powerfull grace rouse up and raise us and make a happy divorce between our hearts and the love of sin and the world and set the same upon himself and those things that are above and therefore unto him we should pray saying Da Domine quod jubes jube quod vis Next after her rising in that she is willed to come away it showes the progresse that a true Christian must make walking from strength to strength till he see God in Sion and not thinking it enough to begin well as the Galatians did Gal. 3. 3. but to proceed as the Apostle did Phil. 3. 12 till he may say I have finished my course c. without being either retrospicients with â—ot's wife or retrogradients like those who would have returned into Egypt but constant goers on as Joshua and Caleb did till they came to Canaan Neither must there be any delay in rising or comming away but present performance this being Satan's policy that with Pharaoh he may put off till to morrow or with Foelix to a more convenient time and say with Solomon's sluggard Yet a little sleep a little slumber Prov. 24. 33. before we should rise and come away to follow after Christ Observations 1. From the manner of Christ's exhortation to his Church to arise from security and that earthly disposition she was in by so loving a compellation of her notwithstanding thereof calling her his Love and fair one and not chiding her for her lazinesse and worldly mindednesse we see the admirable indulgence of so meek a Saviour who doth as Psal 103. 9 10. and as vers 13. As a father pittieth his children who pittieth them that fear him 2. We see that the imperfections that remain in the Regenerate diminish not the love of Christ to them nor makes them deformed or loathsome in his eyes for he calls them his love and fair one which teaches us 1 To imitate our Master herein that though we behold some imperfections in those who professe the truth with us yet that we should not despise or uncharitably judge them but rather look on the good that is
Vers 16. My Beloved is mine and I am his he feeds among the Lillies Upon all the former speeches of Christ expressing his love and care of his Church she breaks forth here into a gloriation not a vain one as Haman's nor a worldly one as the rich Fool 's nor a wicked one as Lamech's nor a self-one as the Pharisee's but a godly one as the Apostle saies He that glories let him glory in the Lord. It is therefore in that sweet and holy communion which is betwixt the Lord Jesus Christ and her and comfortable fruit which she reaps thereby wherein her felicity stands that here she glorieth saying My wel-beloved is mine and I am his Where we must note first That there is an union betwixt Christ and his Church from whence cometh this communion by which union he is her head and she is by the Spirit united to him as his mysticall body whence followes that whatsoever is in him it is hers and therefore it is said That he is made unto us of God Wisdom Righteousnesse Sanctification and Redemption And more particularly from this communion flowes these benefits 1 He has taken upon him all our sins and guiltinesse and satisfied the justice of God for the same 2 He makes us partakers of his righteousnesse which is made ours in justification 3 He gives us also his Spirit of sanctification and all saving-graces necessary to salvation 4 He gives unto us the sense of God's love true peace inward joy comfort in crosses courage against death and victory over all our enemies And 5 He sympathizes with us in good or evill and gives unto us right unto life everlasting Her beloved then is hers 1 By the Father's donation Rom. 8. 32. 2 By this mysticall forenamed union diversly exprest in Scripture 3 By faith's application of his death resurrection ascension mediation c. and benefits or comforts thereof And 4 He shall be ours most comfortably in that full fruition which we shall have of him as our blessed Bridegroom at the last day after the solemnization of our espousalls and entry with him into those mansion-places of eternall glory She likewise is her beloved's 1 By the Father's donation Joh. 10. 29. 2 By creation 3 By redemption 4 By desponsation 5 By the bond of affection And 6 By mutuall application that as we by faith apply him to us so likewise by holy obedience as the imp to the stock we comply to him and apply our selves and whole endeavours to please and honour him Thereafter she expresses the delight which the Lord Jesus takes in this sweet communion and fellowship with his Saints whom he here calls Lillies as they are called vers 2. to wit That he feeds amongst them that is he delights in them and in their obedience to his will as we are said to feed our sight with such objects wherein we delight and as he counted it food unto him or meat and drink to do his Father's will Observations 1. We see here the Christian's happinesse and how poor soever in this world he be yet what a great treasure he has when Christ is his in whom all fulnesse is and who is Lord of all whom if we have as the Apostle reasons Rom. 8. 32. we are sure of all other things that God knowes to be for his glory and our good 2. We see if Christ be ours we must likewise be his for there are many that would be content that Christ should be theirs but they labour not to be Christ's again by renewed obedience But here we see that we must be his if we would have him to be ours and a true faith as it applies Christ so it makes one comply to Christ 3. But mark the order that Christ must first be ours before we can be his for without him we can do nothing and it is he who seeks the lost sheep first and works in us both the will and the deed so that till Christ give himself first to us and come first to us as he did to â—azarus lying in the grave we will never be able to give our selves to him or to be his by faith and renewed obedience 4. If we be his then it followes 1 That we must not be Satan's nor sin's nor the world's nor suffer our affections to be set on any other or any other to lord over us 2 If we be his great is our comfort herein that he will count the wrongs done to us as done to himself or to her who is one with himself yea he who touches such he has said that they touch the apple of his own eye And 3 If the godly be his then whatsoever good we do to such this is our encouragement we do the same to Christ himself and his members as he will professe at the last day 5. If Christ so delight in us and in our obedience that he feeds as it were amongst us how should we in like manner delight in him and his presence and be obedient to him not grieving and far lesse quenching his good Spirit by whom we are sealed to the day of perfect redemption Vers 17. Untill the day break and the shadowes flee away turn my Beloved and be thou like a Roe or a young Hart upon the mountains of Bether Here the Spouse of Christ closeth this Chapter with an earnest and holy prayer to her Beloved that during the night-time of this life which is obnoxious to much sin and ignorance troubles and temptations signified by the shaddowes here that shall flee away at last and till that happy change come signified by the break of day or dawning that all these forenamed shall be removed and have an end and sighing and sorrowing shall passe away by Christ's glorious comming in the clouds on high like a Roe or young Hart upon the mountaines of Bether that till then he would never remove his comfortable presence from her but be ready ever at hand for her help by the comfort of his Word and Spirit The mountains then that are spoken of here are called the mountains of Bether called also Bithron 2 Sam. 2. 29. which is by interpretation separation or division and were on the yonder side of Jordan in the land of Gilead so called because by Iordan they were separate or divided from the rest of Iudea and on these mountains Harts and Roes used to skip and feed and therefore the Church speaking of Christs second comming to judgment when he is to seperate the sheep from the goats she alludes to these mountains that are by interpretation Separation and by the Harts and Roes that did feed and skip thereon she alludes to the manner of his comming which she wishes to be speedily as the Church in the Revelation answereth with a like holy Eccho saying Even so come Lord Iesus come quickly Rev. 22. 20. Observations 1. Her being his and Christ hers makes the Church to think of the Last-day with joy and so earnestly to wish
spoken of and to be considered what it is 2 Who made it to wit Solomon 3 To whom he made it to himself 4 Whereof both generally and in the particular parts as pillars bottom covering and pavement And 5 For whom with himself to wit The daughters of Jerusalem First then there is a Chariot spoken of by which is meant the preaching of the Gospell compared to a Chariot because as a man is carried whither he will in his Chariot even so is Christ's Name by the preaching of the Gospell for which cause our Saviour said to Ananias concerning Paul that he should be a chosen vessell unto â—…m to carry his Name before the Gentiles And for this cause also the same is compared to that white Horse in the Revelation whereon our Saviour is said to ride and be carried Rev. 6. 2. The word in the originall is apirion from parah to flourish to show that by the preaching of the Gospell is the Church her flourishing and enlargement the Word being that spirituall seed whereby many are begotten anew to Christ and the Church's onely diadem or glory as we see Rev. 12. 1. unlike to that of the Whore's of externall pomp Rev. 17. This Chariot therefore is a triumphall Chariot wherein he that rides and has a Crown given him as is said in the Revelation goes forth conquering and to conquer Rev. 6. 2. and therefore saies the Apostle speaking of his preaching the Gospell Now thanks be unto God which alwaies causes us to triumph in Christ and maketh manifest the savour of his knowledge by us in every place 2 Cor. 2. 14. They who draw this Chariot are the faithfull Ministers of the Gospell who therefore fitly may be compared to these goodly and richly furnished Horses in Pharaoh's Chariots Cant. 1. 9. or to that white Horse whereon Christ is said to ride and to go forth upon conquering He likewise who drives this Chariot as Ezekiel showes is the Spirit of God who makes the Wheeles thereof and them whom he rules to go in their course Ezek 1. 20. and 12. 1 Straight forward or as the Apostle speaks with a streight foot in the Gospell 2 As Esay speaks with alacrity and doing God's work diligently Esa 60. 8. fleeing as clouds and doves to the windowes of the Temple And 3 as Ezekiel in the forecited place saith Without turning back or taking their hand from the plough constantly as we are taught Phil. 3. 13. c. Secondly He who made this Chariot is said to be King Solomon shewing hereby who institutes the holy Ministry or Teachers of his Church to wit King Jesus the true Solomon and Wisdome of the Father and therefore saies the Apostle That it is he that gave some Apostles and some Prophets and some Evangelists and some Pastors and Teachers for the perfecting of the Saints for the work of the Ministry and for the edifying of the body of Christ Ephes 4. 11. Even as it was he that called Bezaleel and Aholiab and sitted them for the work of the Tabernacle Exod. 31. 2. Thirdly For whom made he this Chariot The Text saies sibi or to himself that is for his own glory in the riches of his grace which he has made manifest by the preaching of the Gospell to Mankind So that this should be the aim of all faithfull Pastors as our Saviour did not to seek their own glory but the glory of him who sent them in the procuring of the salvation of his people and referring all the glory of their successefull pains to him onely who gives the increase Fourthly This Chariot is said to be made of the wood of Lebanon meaning thereby the Cedars that grew there in Lebanon which was a hill neer Hermon and whereon such sort of Trees for the most part did grow which Cedars 1 were a sort of tall Trees signifying here thereby that Ministers of God's Word should mount upwards not onely in holy and heavenly meditation but likewise in affection seeking those things that are above and in a daily grouth of grace whereunto they exhort others and of a holy life who are therefore compared to Stars that are in a heavenly station and not found on the earth 2 Cedars were strongly rooted as we see Hos 14. 5. and so should Pastors be specially both in firmnesse of sound doctrin and holy confidence as builded on a Rock 3 The Cedars of Lebanon were such as afforded a good smell as we see Hos 14. 6 7. and so do faithfull Pastors both by sound and comfortable doctrin and by a holy life and example and therefore saies the Apostle For we are unto God a sweet savour of Christ in them that are saved 2 Cor 2. 15. 4 Cedar-wood was durable and not subject as other wood to rottennesse and corruption and so are faithfull Pastors and should be neither corrupt in doctrin nor in life and conversation Next more particularly it is said that the pillars thereof were of silver by which pillars the chief Pastors in God's Church are understood such as were the Apostles and others of eminent note as we see Peter James and John called Gal. 2. 9. so called both in respect of their own stability as also of their bearing up by the word of Truth the Church and house of God wherein they are placed These pillars also are said to be of silver which is a costly and precious shining mettall showing thereby how precious faithfull Pastors are in God's sight and as they are profitable like pillars how precious also such should be in the eyes of Gods people before whom they shine both in life and doctrin and especially of what price and estimation the Word which they preach should be unto them as we see David professes and as his son Solomon declares saying The tongue of the righteous is as choise silver Psal 119. 72. The second part whereof he speaks in particular is the foundation or bottom which he saies is of gold and by which bottom the foundation of the Apostles their doctrine is meant as we see Rev. 21. 14. and Ephes 2. 20. said to be of gold the most precious and durable metall of any to shew the most precious worth of the Word of God registred in Scripture and the perpetuall indurance of the same against which neither the rust of corruption time which weareth all things nor the malice of the devill and the gates of hell shall ever prevail The covering of which Chariot is said to be of purple which is nothing else but Christ's bloodshed death and passion and the vertue and merit thereof preached which covers and cleanses our souls and saves them from the wrath of God and eternall destruction as the blood of the Paschall Lamb an aspersion thereof upon the Israelites door-cheeks and lintells saved them from the destroying Angell And therefore this being the clefts of the Rock which is spoken of Cant. 2. 14. whereunto as a cover or shelter the simple dove has her
daughters of Sion who have received the eye-salve of the spirit to discern spirituall things and are like Ezekiels wheels full of eyes Ezek. 1. 18. They are called upon only to behold this spirituall sight and to these only the promise is made for Blessed are the pure in heart sayes our saviour for they shall see God 3. The daughters of Sion are called forth to behold Christ the true Solomon as a king crowned with the Crown wherewith his mother crowned him where we have first to consider who is meant here by his Mother and 2. What is this crown and how he is crowned so by her First then we must understand that Christ has a naturall Mother to wit the Virgin Mary who was his mother according to the flesh as also he has a mysticall mother which is his Church who in a divers respect is his sister as he calles her Cant. 5. 2. His spouse and his Mother here 1. In estimation and affection because he so esteems and loves his Church and those who do the will of his Father as his very Mother as he showes and calles such Matth. 12. 50. And 2. Because by the Doctrine of faith the pastors of his Church as by an Immortall seed they conceive and bring forth Christ in a manner in the hearts of his elect Gal. 4. 19. As the Apostle testifies saying My little Children of whom I travell in birth againe untill Christ be formed in you for which cause also the Church who is described by that woman in the Revelation who was great with child is said travelling in birth to have brought forth a man child who was to rule all nations with a Rod of iron who was caught up to God and to his throne which is competent onely to Christ This mother then is said to set a crown on Christs head which is a signe of dominion and victory as we see Rev. 19. 11. When her true and faithfull members acknowledge his sole and only Soveragnity over them and submitts themselves to be ruled and governed by him alone and no other but their king and Lord Jesus to lord over them or have place in their hearts whereas on the contrary those who give place to Satan sinne or their own corruption their servants and subjects they are whom they obey these take the crown as it were from off Christs head and say he shall not raigne over us Psal 2. and puts it upon Satans head and puts only in Christ's hand by way of derision as it were with the Roman souldiers an empty reed for a scepter and crown him with a crown of thorns and while they say in word Let thy kingdome come they show in deed that they desire that it depart from them and therefore they shall hear a sentence of a dreadfull departure from him when they who crown him here as the true members and subjects of his kingdome of grace shal be crowned hereafter with the crown of glory And indeed great reason is it that his Church and all godly soules should thus crown Christ Jesus as their king and only Lord here for 1. In our creation as is shown Heb. 2. 6 He crowned man whom he made little inferior to Angels with glory and honour and set him over the works of his hands 2. In the work of our Redemption he crowned our nature by assumption thereof to his divine nature advancing the same highly above angells in that Hypostaticall Union on earth and now much more in glory and at the right hand of the Father in the heavens 3. As he showes by his Prophet and Psalmist Psal 103. 4. in the work of justification and remission of sinne and delivery from destruction he crownes us with loving kindness and tender mercies 4. In the work of Sanctification as he speaks by Ezekiel of his church Ezek. 16. 12. He put a beautifull crown upon her head even that beauty of holiness whereof he speaks Psal 110. 3. 5 For our use and comfort of this naturall life on earth as David sayes he crownes the yeer with his goodness and his paths drop fatness Psal 65. 11. And 6 In the work of glorification he hath laid up for all his own elect a crown of Righteousness glory and life everlasting 2 Tim. 4. 8. 1 Pet. 5. 4. Rev 2. 10. 4. The time when he is said to be crowned is the day of his espousal's and of the gladness of his heart so that when a faithfull soul acknowledges Christs sole and supreame soveraignity over the same and wholly submits it self to his ruleing and government then and thereby is it espoused as a chast Virgin unto Christ Jesus as the Apostle shewes 2 Cor. 11. 2. And so at one time as it were it crownes Christ and is espoused to him and as this is the joy of the Angels so is it the joy and gladness of his heart who is Lord both of men and Angels proceeding from that love that he has to mans salvation and whom nothing at any time did so contristate when he was on earth as the stubborness of wicked sinners who would not be reclaimed as he shewd when he wept over Jerusalem and so grievously complained Observations 1. We see that the daughters of Sion are called upon to go forth to behold king Solomon and his glory The cause then that so few see Christ the true Solomon in his spirituall glory beauty and Majesty and be inamoured with him to seek after him and delight in him is this they have never learned to go forth out of themselves renouncing their own righteousness will and corruption 2. The eye whereby Christ in his spirituall glory is only seene seeing it is faith and if we look upon him in his ordinances with a carnall eye we will as Herod did set him at nought Therefore if we would see him either here to our comfort or hereafter in glory let us seek after faith and the eye-salve of the spirit by servent prayer and frequent use of the meanes whereby it is obtained 3. Seing Christ is a king and our king ruling and protecting us let us do the duties of loyall and obedient subjects to him and seeing we should crown him here by acknowledging his soveragnity over us and submitting our selves to his rule and government let us not defraud him of his crown-right here as we would not justly be defrauded of that crown of glory which he has at the Fathers right hand Heb. â—…9 and is to give to all those who love and obey him hereafter 4. Seeing faith and obedience make such a spirituall sibness to Christ that his church and her true members are counted his Mother and Spouse therefore hereby being so highly honoured let us all strive to have faith in a good conscience as Manna was laid up in a golden pot that so we may attain to this high advancement and all these comforts that results there-from 5. As the submission of the soul and espousals by
grow up by degrees unto maturity and ripenesse till they come to such a perfection as to bring forth fruits whereon our Saviour is said here to feed to show his delight in a Christian obedience as a hungry man has in meat and drink Likewise he is said to go down not onely to his garden in the singular number meaning thereby the Catholick Church in generall which is His as has been shown before by a manifold right but also to his gardens in the plurall there to feed denotating every particular Church and every soul in them over whom he has a speciall and particular inspection and to whom he has promised his comfortable presence and constant abode with them Ioh. 14. 13. The end of which his presence by the power of his Spirit with his Church and externall ministry thereof is To gather lillies that is to gather together all his Elect that before his second comming they may be all one flock in one sheep-fold under one shepheard which Elect of his why they are called Lillies we have shown before Cant. 2. 1. Observations 1. We see though Christ seem to withdraw himself awhile from his Church or garden and seem to neglect her as the Disciples said Mar. 4. 38. Dost thou not care that we perish and though he seem to leave any true member of her under spirituall desertions yet he is in his garden and shall be present with her and her true members constantly to the world's end 2. If Christ be present ever in his Church as in his garden and gardens in particular by a particular inspection as he had of him who wanted the wedding garment and of Nathaniel Ioh. 1. 48. Then how watchfull a eye should we have over our selves considering that we are in his sight continually who walks in the midst of his Golden candlesticks and has eyes as a flame of fire Rev. 1. 14. to observe our wayes and shal be our judge at the last day 3. We see what our hearts and lives should be if we belong to this his garden and be true members of his holy Church to wit our hearts should be like beds of sweet spices sowne with heavenly vertues and our lives should bring forth sweet fruits such as Isay speaks of whereon Christ may feed and not as alas the lives of most do sowre grapes to set our teeth one day on edge Isay 5. 2. 4. The gathering we see of the elect and their effectuall calling to be Lillies in his garden is ascribed to Christ for he onely opens the heart like Lidia's and does teach the same therefore both by pastor and people from him let the same to wit his grace of conversion be earnestly sought and implored and all the glory thereof to him alone be only ascribed Vers 3. I am my beloveds and my beloved is mine he feeds among the Lillies Here the sweet assurance that the soul had before of a comfortable communion with Christ beginnes to revive againe under the former spirituall desertion and that joy of her salvation whereof David speaks Psal 51. beginnes to be restored to her againe Of which words because we treated before chap. 2. 16. we supersede any more to speake of them here Vers 4. Thou art beautifull O my love as Tirzah comely as Jerusalem terrible asâ—an army with banners Here beginnes the second part of this Chapter wherein the beloved renewes the praise of his spouse after the same manner and almost in the same words as he had done before in the fourth Chapter and yet without any tautology as might be thought or superfluous repetition but most fitly and requisitly he speakes in so kind a manner to his spouse after his former silence chap. 5. 6. Now to her comfort to testifie his presence again and that notwithstanding of her former faultiness which had made him to withdraw himself from her and suffer her to indure such distresse yet he would not fully nor finally desert her as also in respect that she had bewailed her offence and had risen and sought him sorrowing lest by her sinne and security it might seem she had lost his love and her former comeliness in his sight therefore for her comfort he renewes the commendation of her beauty as she had renewed her carriage and addes thereto that thereby he might witnesse to her the constancy of his liking In this verse then she is commended 1. From her beauty 2. From her comeliness and 3. From her terrour to her enemies first then she is said to be beautifull as Tirzah which was a city in Canaan not farre from Samaria wherein for pleasantness of Situation Jeroboam built his royall place and thereafter the kings of Israel kept their court as we reade 1 King 14. 17. Next she is said to be comly as Jerusalem whereof already we have spoken at large which was not onely commended for sanctity as the holy City chap. 1. 5. but also from peace and the exercise of true religion and publick worship in her beyond all other places whatsoever Lastly she is compared in respect of her estate Militant on earth to an army terrible with banners 1. The Generall of which army is he whom Joshua saw Joshua 5. 14. The captaine of the Lords hoste victorious ever and triumphant over all his enemies who is described Rev. 19. 12. c. on whose head are many crownes whose eyes are as flames of fire and whose name is King of kings and Lord of lords blessed for ever 2. His souldiers are all sonnes to the most high and coheires with their Generall of a heavenly kingdome of undanted courage in greatest extremities as Martyrs have proved and of invincible valour more then that of David or his worthies and so there was never so noble and valiant army as this 3. Their armour is armour of proof and spirituall as we have Eph. 6. 4. Their banner or Ensigne is the Crosse of Christ and his bloody sufferings under the colours of which avowed profession they constantly and couragiously fight 5. They are all one compact body in a holy unity of faith and love though they be dispersed thorow the whole earth marching all orderly in their severall stations wherein they are set by their great generall and 6. These are their priviledges 1. Wounded they may be but never killed nor over come finally 2. They are sure of victory over all their spirituall enemies yea over death and the grave it self and to triumph in the highest heavens and 3. Each one for his reward shall receive an incorruptible crowne and a glorious eternall kingdome with Christ Jesus for ever Observations 1. Seeing the estate of Christs Church here is Militant and therefore compared to an army therefore Let all her true members expect no ease rest or security on earth but rather the uttermost daily that either the craft or malice of Satan can plot or practise and therefore arme themselves with the compleat armour of God be still on their
our selyes to his will and craving the sanctified use of any crosse wherewith it shall please him to chastise us 1 Pet. 4. 12. 2. If at any time we have found the Lord to have visited us with any crosse thereby to prune or purge us when we are delivered therefrom let us try if it has produced this good effect in us which is mentioned here and Joh. 15. 2. to wit if it has made us the more fruitfull in godliness and all religious duties 3. If Christ's Church breathes forth nothing but sweetness like the smell of apples then let us try our selves hereby if we be her true children which many brag to be but declare they are not by breathing out nothing but what is corrupt and stinking Eph. 4. 29. which is so loathsome to all who have a sanctified and spirituall sense of smelling that they cannot indure it and the roof of whose mouth and that which proceeds out of the same is so farre from being like best wine that it is to any sanctified eare rather like that potion of vinegar and gall that Christ got upon the crosse to drink Vers 10. I am my beloveds and his desire is towards me Of these words we have already spoken Cant. 2. 16. and 6. 3. Only from this profession of the Churches let us learn 1. That if she be his and those who are her true members then they are not their own to live to themselves or to the flesh but to him who died for them and purchast them to be his by his precious blood 2. If his desire be to us then let our desire be likewise to him to open to him the dore of our heart Rev. 3. 20. ever to embrace him with the armes of faith and fervent affection to intertaine him with all holy devotion and neither to grieve much lesse to quench his spirit Eph. 4. 30. 1 Thess 5. 19. And feare lest we fall to that height Heb. 10. 29. Vers 11. Come my beloved Let us go forth into the field Let us lodge in the villages 12. Let us go up early to the vineyards Let us see if the vâ—ne florish whether the tender grapes appeare and the Pomegranates bud forth there will I give thee my Loves In these two verses is set down Christs care and kindness towards his Church 1. His care in calling upon her as he had done before Chap. 2. 10. To arise from the delight of earthly things to more heavenly and Celestiall of which sort of excitation we have all need and 2. His kindness in admitting her to that sweet and comfortable association whereof here he speaks her estate now being farre different from her late and former condition when he withdrew himself and made her with great paines and grief of heart to seek him and yet could not find him but now he not onely comes unto her accepts of her and highly commends her but likewise he kindly here invites her to go with him and refresh her self as it were in the fields and to lodge with him in the villages yea not onely so but to go up early to the vineyards where he may show her his particular care and inspection that he has of every one of her members how grace is cherished or decayes and how it growes or fructifies in them even as we read of Paul and Barnabas their care Act. 15. 36. how after their preaching of the Gospell which Paul calles planting they visited the brethren in every City which were the Lords vineyards to see how they did As for the florishing of the vine and budding of the Pomegranate we spoke before Chap. 6. 11. And there he promises unto her the further manifestation of his love and affection which he expresses in the plurall Loves for indeed his love is manifold and plentifull as that of Election Creation Redemption Vocation Justification Sanctification providence protection and at last Glorification Observations 1. Out of this reiterate exhortation to arise and come away following Christ Jesus whither he calles we learn the great need we have of such frequent excitations unto holy duties being as the Cretians were called slow bellies so we slow obeyers 2. We see here the vicissitude of a Christians estate in this life in spirituall things sometimes deserted as it were and dejected and other while injoying a most familiar and neer fellowship with Christ and comforts that so the godly soul may not be disconsolate altogether but if teares be in the evening she may expect joy in the morning Psal 30. 5. 3. The difference between the soules estate under desertion and now injoying a sweet fellowship with her Saviour in the one she is straitned and languisheth as one bound in fetters but in the other she doth expatiate her self like one set at liberty and going forth to the fields and villages with them whom she loveth 4. When we follow Christs calling and goe or walk as he does direct then do we get admission to most familiar fellowship and the cleerest evidence and assurance of his love to us as he sayeth There will I give thee my loves Vers 13. The mandrakes give a smell and at our gates are all manner of pleasant fruits new and old which I have laid up for thee O my beloved Here the spouse expresses her mutuall love and thankfulness to her beloved the grace of which thankfulness she compares to Mandrakes that give a good smell whereof we read Gen. 30. 14. and to testifie that the same is reall she speaks of fruits new and old for variety which are the actions of a holy life and which she sayes that are laid up for him not that in any wise he can be benefited thereby as the Psalmist witnesses Psal 16. But signifying that in doing of them all her scope and aime is chiefly his glory that as all is from him so should all be for him and the glory of all onely redound to him Observations 1. Where grace or true thankfulness is as it is sweet smelling and acceptable so it should be not only verball but reall in the fruits of godliness both in our generall and particular callings 2. In performing which let this be our aime to wit Gods glory and not our applause Finis septimi Capitis Soli deo gloria CHAP. VIII Vers 1. O that thou were as my brother that sucked the breasts of my Mother when I should find thee without I would kisse thee yet I should not be despised IN this Chapter is yet further set down the Churches love to Christ and the vehemency thereof to the 8. verse 2. The calling of the Gentiles is foretold and spoken of to the 14. And lastly is set down the Churches prayer and desire of Christ's second coming First then in this verse she declares the great desire she has of Christs constant presence fellowship and familiarity for her greater comfort and her soules contentment and therefore she wishes that he were as a brother to her that
sucked the breasts of one Mother that so she might injoy his presence as Brothers and Sisters that are of one family usually do for then she would manifest her love to him by delighting in his fellowship and kissing him with the kisses of most entire affection Now brother-hood signifies a meer Conjunction or consociation which some expresse in these three words of race place and grace or which is 1. By bond of nature and in which sense Christ is become our brother by taking our nature on him 2. By confederation or covenant as was that between Jonathan and David 2 Sam. 1. 26. and of which sort there is mention made Zach. 11. 14. between Israel and Judah And in this sense also by the covenant of grace Christ is our brother 3. For being companions in alike estate as brethren in affliction whereof Job speaks Job 30. 29. And so was Christ likewise herein with his Church on earth and 4. For being of alike conditions manner and practise as Simeon and Levi were said to be Gen. 49. 5. and as a slouthâ—ull man by Solomon is said to be a brother to a waster Pro. 18. 9. And so in like manner by communion of grace and sanctification his Church being holy as Christ is holy he is said to be our brother Heb. 2. 11. This then is the desire of the Church here that as Christ is her brother by unity of nature or race by incarnation Heb. 2. 14. so he would be by communion of grace and sanctification as Heb. 2. 11. And as a brother he would be lovingly affected to her familiarily conversant with her and kindly compassionate towards her in all her difficulties or griefs like one that had sucked the breasts of her Mother that is like one of neerest and fullest Conjunction as not onely having one father but one Mother also and fostered upon one breast as we see in Joseph's affection and carriage for that cause to Benjamin beyond all his brethren Gen. 43. 29. Then does he subjoyne these words when I should find thee without I would kisse thee whereby she expresses that the fervent desire of Christs fellowship and communion with her is here accompanied with a promise of all carefull and affectionate duty whereby she can manifest her love or longing for him and as formerly she sought him ever till she found him so now she sayes when she shall find him without she would kisse him thereby giving us to understand both the right way to seek Christ and to carry towards him when we have found him He must be sought then 1. Not sitting at our owne ease within dores but by taking paines and going out therefore it is said Pro. 1. 20. that wisedome is without and cryes in the streets yea we must go out of ourselves by self-denyall that we may find him and in him all grace and goodnesse Matth. 16. 24. 2 This also showes with what a ready mind we should go forth and meet Christ and welcome him when in his holy ordinances he comes unto us as Laban went forth with Alacrity to meet Abrahams servant and invited him to come in as the blessed of the Lord Gen. 24. 29. 31. Or as it is said Matth. 25. 6. That this was the cry that was at midnight to the virgins saying behold the bridegroome cometh go yee out to meet him And not onely does she professe that she would go forth and attend his coming but also when she had found him without she would kisse him which was the ancient manner and is yet of salutation and welcoming which kisses are either like that of Mary Magdalen's when she kissed his feet of humble affection or those whereby the Psalmist willes all men to kisse the Sonne lest he be angry and they perish in his wrath Psal 2. which are of homage and humble submission And yet by doing so she sayes she should not give any just cause to be either ashamed as Isay speaks Isay 54. 4. or despised as David was by Michal for doing that which was not comely or decent for a modest and chast virgin to do 2 Sam. 6. 16. Observations 1. According to the Churches wish and desire here seeing Christ is become our brother 1. By incarnation 2. By confederation 3. As companion in alike condition and 4. By communion of grace and sanctification then let us honour him as our elder brother love him and sympathize with him and in a word as the neerest kinsman under the law was bound to do a kinsmans part to the defunct kinsman so let us do a brothers part to our dearest brother who hath died for us 2. We see when Christ comes to us how cheerfully we should not onely open to him when he stands and knocks at our dore as Chap. 5. 2. but should go out to meet him seeking all the occasions of the increase of grace and of finding Christ in the meanes thereof and thus we should hunt after the blessing with Jacob while as prophane Esau's are hunting after carnall pleasures and when we have found him with all the kind imbracements of faith as Simeon got him in his armes so should we clasp him in the armes of our soul applying him to us and we complying to him and we should kisse him with the kisses of love and loyall obedience 3. Though it be the custome of prophane Ismaels to mock the religious for religious duties or like Michal to despise them yet the spouse of Christ and her true members are no whit scarred thereby nor moved more than David was to desist therefrom but rather to insist therein with courage and constancy because they labour onely to approve themselves to the Lord therein their own conscience and the truly godly and therefore as the woman in the Revelation has the Moon under her feet Rev. 12. So they tread and trample with a holy contempt all such despising and goe on Zealously in their godly course Vers 2. I would lead thee and bring thee into my Mothers house who would instruct me I would cause thee to drink of spiced wine of the juice of my Pomegranates 3. His left hand should be under my head and his right hand should embrace me 4. I charge you daughters of Jerusalem that yee stirre not up nor awake my Love untill he please In this verse she showes that furder she would do than kisse him finding him without to wit she would lead him and bring him into her Mothers house which house what it is we have shown before Chap. 3. 4. But how comes it to passe that she sayes that she would lead Him seeing He must be our leader and guide in all our wayes as David prayes O send out thy light and thy truth and let them lead me and bring me unto thy holy hill Psal 43. 3. And againe Thou will guide me with thy counsell and after receive me to glory Psal 73. 24. I answer this is onely to show that the Church now having stirred
grace in and upon us has here two names whereby it is expressed to wit the one is a raising of her up whence also it is called the first resurrection and the other is a birth whence it is called our regeneration And is partly ascribed to Christ as a raising up or first resurrection and partly to the Church as a birth or regeneration his part being in both the inward efficacy and her part onely the outward ministery he then that raised the dead and shall raise them at the Last day can onely raise the dead soul that all the glory may be to him alone and his Church as a Mother may well conceive and bring forth but he that onely has the key of the womb as he has of the heart the clouds and of death who also marvellously frames our tender bodies therein and gives strength to the Mother to bring forth the birth he likewise has the chief hand in our spirituall conception and in that forming of his Image in us spoken of by the Apostle Gal. 4. 19. which is our new birth or regeneration And in which work as the dead has no power in themselves to rise or the birth to conceive and form it self in the womb and thereafter to come forth out of the same so neither is it any way in the power of nature or mans free will to raise themselves or be agents in the first act of their regeneration and conversion to God Observations 1. Seeing in our coming up out of the wilderness of this world and of our Pilgrimage therein to our heavenly Canaan we have no strength of our selves either to walk or wrestle with any temptations with which we will encounter let us here with the â—pouse relye onely for strength and supporting upon Christ alone and so leane upon our beloved 2. Seeing he is author of all grace and specially of that work of grace in us whereby being dead in sinne we are raised to newness of life here and regenerated to the hope of eternall life hereafter therefore let us ascribe all the glory to him alone and not to any merit or free-will in us for who has made thee O man but God onely to differ from another or what hast thou but that which thou hast received 1 Cor. 4. 7. 3. Seeing as he ascribes her raising to himself so does he her birth to his Church and Ministry thereof therefore if we would be partakers of grace and the work thereof which tends and ends into Glory let us not despise Christs Church her ministry and instruction as was said in the former verse but reverence the same knowing that he has not God to be his father who has not or reverences not the Church as his Mother Vers 6. Set me as a seal upon thy heart as a seal upon thine arme for love is strong as death jealously is cruell as the grave the coales thereof are coales of fire which have a most vehement flame 7. Many waters cannot quench love neither can the floods drown it if a man would give all the substance of his house for love it would be utterly contemned In these words out of the consideration and proof of his manifold love to her as has been showne in sundry particulars she breaks forth now into an earnest prayer or petition that the same may continue sure and constant towards her and that she may be assured and confirmed thereof therefore she sayes Set me as a seal upon thy heart and as a seale upon thine arme desiring so of him who is the onely true High Priest of his Church that as the names of the tribes of Israel were graven like seals upon Aarons breast-plate of judgment upon his heart Exod. 28 29. when he went into the holy place for a memoriall before the Lord continually even so 1. That he should be continually mindfull of her in his intercession before God his father as we see that to be his priestly office Heb. 9. 24. 2 That he should intirely and constantly affect her as there is no neerer conjunction then of that which is set as a seale and makes a deep impression on the very heart Neither doth she onely desire to be set as a seale on his heart but likewise on his arme to show that she desires not onely his continuall remembrance of her as by the Prophet the Lord sayes For that cause behold I have graven thee upon the palms of my hand Isay 49. 16. but likewise that she desires the manifestation of his affection by his actuall aid by supporting her in all her infirmities and his help of her against all her enemies and all this by his mighty power which is called the arme of the Lord Isay 40. 10 11. Exod. 15 16. Zech. 11. 17. Luk. 1. 51. Joh. 12. 38. And elsewhere in scripture Thereafter she rendreth the reason of her desire from the nature and force of that sprirituall and fervent love which makes her so to sute this at his hands which she compares to three most strong things 1. To death which overcomes all men as the Churches fervent love to Christ overcomes all temptations and most cruell sufferings as we see in the example of Martyrs 2. To the grave which is likewise invincible and devours up all and even so doth Christ's love likned here to jealousie for the vehemency thereof that can abide no corrivall overcome all difficulties 3. To coales of fire which have a vehement flame that consume all the combustible matter of earthly trash that is cast into it yea unto such a flaming fire which all the waters of afflictions as the Prophet expounds the same Isay 43. 2. yea the floods thereof as we have Rev. 12. 15. cannot quench or drown it as the Apostle showes us Rom. 8. 35. And which being of a Heavenly nature by all that a man has of earthly and worldly things cannot be ballanced nor sufficiently appretiated which makes the merchant in the Gospell who overvalued the same above all these things to be accounted therefore the wise and prudent merchant Matth. 13. Observations 1. We see what should be the very upshot of all our desires to wit to be in Gods favour above all things as David did choose Psal 4. 6. and to be neerly united to Christ precious in his sight and had by him in perpetuall remembrance and in a word to be as a seal on his heart and a signet on his arme 2. If we would have our selves to be so to Christ then we must labour that he be so to us to wit as a seal upon our heart in tender love to him neer conjunction with him mindfulness ever of him and having the stamp of his Image imprinted on our soules that thereby we may be known like Cesars coine that we belong to him neither let us set him onely as a seal on our heart by inward piety but likewise on our arme by outward practice thereof 3. We see that That which makes her
us to be carefull to get true grace setled in our hearts and then assuredly where it is by this as by one property thereof it will be known to wit by grouth and a further increase 4. We see the excellency of the Church and her preciousnesse in Gods sight how meane and contemptible soever in the eyes of vvorldings to wit that she is like a glorious and rich silver palace of Gods owne building for which cause he sayeth We vvill build upon her a palace of silver which should be a motive to all men to seek to be true members of this Church As likewise showes unto us if she be so glorious and beautifull in her Pilgrimage and militant estate absent from her Lord how glorious and beautifull vvill she be in her heavenly country being present vvith him and triumphant in glory Vers 10. I am a wall and my breasts like towers then was I in his eyes as one that found favour Here this little sister is brought in showing that she is a wall built on that foundation spoken of Eph. 2. 20. and Revel 21. 12. and has not onely breasts but breasts like to towers all which she acknowledges not to be from nature or any merit of hers but from the free grace of God as the Apostle shovves and that favour that she sayes here she found in his eyes Thus then for the certainty of faith as has been noted before she is brought in here speaking of that vvhich was to come as of a thing present She vvas therefore this wall that is spoken of when by the planting and after watering of the Apostles she vvas conformed in the Gospell of Christ and the Lord gave her that increase that is spoken of by Ezekiel when she multiplied as the bud of the field Ezek. 16. 7. and vvhich was foretold by Isay who brings in the Jewish Church with admiration saying Isay 49. 21. Who hath begotten me these seeing I have loâ—t my Children and am desolate therefore thus sayeth the Lord God behold I vvill lift up mine hand to the Gentiles and set up my standard to the people and they shall bring thy sonnes in their armes and thy daughters shal be carried upon their shoulders And Kings shal be thy nursing fathers and Queens thy noursing mothers Verse 22 23. c. and which thing we see beganne to be performed in that notable work of conversion Act. 2. 41. Likewise her breasts are said to be like Tovvers and so not onely comly fashioned as the Lord speaks Ezek. 16. 7. but so abounding in the plenty and power of the Gospell of grace that she afforded as a Mother such plenty of the sincere Milk of the word unto the multitudes of her children and converts whereby they abounded and as the Apostle speakes were so filled with knowledge that they had the word of Christ in all wisdome dwelling in them richly Col. 3. 16. All which as has been said she acknowledges to have received from the meer and free favour of God which she found in his eyes who is her heavenly husband as is shown at length Ezek. 16. that so all the glory of this work of grace may be to him onely to whom glory belongeth Observations 1. We see here our happiness if we make good use thereof and the Lords gracious dealing towards us that vve are borne and live in the time of the plenty and clear light of the Gospell when the breasts of the Church are like towers boudned or swolne up as it vvere vvith the sweet and sincere Milk of the word streaming forth plentifully every vvhere to nourish her children so that much being given us we may look that much wil be required to vvit for great and clear light great thankfulnesse and obedience and if we set leight by this heavenly and great benefit and either live in willfull ignorance or wicked disobedience bringing forth the works of darkness our estate shal be more wretched beyond that of Corazin and Bethsaida as theirs was beyond Tyre and Sidon Matth. 11. 21. 2. Whereas she attributes all this to Gods free favour hereby then a Church may know that she stands in favour with God and has found grace in his eyes when she injoyes the word in plenty and in power so that her breasts are like unto strong and vvell furnished towres Cant. 4. 4. as vvas that of Davids built for an armory and when the same is not onely painfully preached by her faithfull pastors but also Christianly obeyed by her Children and people 3. Whereas she ascribes all to this that she vvas as one that had found favour in his eyes After her example let us likewise learne in all thankfulness and humility to acknowledge the fountaine from whence all good things whatsoever spirituall or corporall temporall or eternall proceed which is Gods free grace alone and that we have found favour in his eyes Vers 11. Solomon had a vineyard at Raal-hamon he let out the vineyard unto keepers every one for the fruit thereof was to bring a thousand peeces of silver 12. My vineyard which is mine is before me thou O Solomon must have a thousand and those that keep the fruit thereof two hundred Here is the second thing in the conclusion of this heavenly song whereof we were to speake which is the comparison between Solomons vineyard and the Church And. 1. Why the Church is so compared we have spoken before 2. This vineyard whereunto she is now compared and which was Solomons Chap. 1. 6. and 7. 12. first is said to have been in Baal-hamon which is by exposition a Lord or Master of a multitude to wit of vines as the Church is a mistresse and Mother of a multitude of beleevers Baal signifying a Lord and hamon a multitude which some take to be no proper name of any one place but to denotate the fertility of the soile as it is said Isay 5. 1. That the Lord had a vineyard in a very fruitfull hill Others againe take it to be the propper name of a fruitfull plot of ground which did belong to Solomon and lay neer to Jerusalem Alwaies the difference between this vineyard of Solomons and Christs which is his Church consists as is set downe here in these particulars First Solomon let out his vineyard unto keepers who shared with him in the profit and fruits which it afforded because of their labours and payed unto him eveâ—y one of them for his part of the fruits thereof a thousand peeces of silver But Christ lets not out his vineyard so but as his eye is upon it to keep it himself so he will have the whole fruits thereof onely to himself that is to redound onely to his glory and no man to share with him in any part thereof Not but that our Saviour lets also forth his vineyard to keepers and dressers thereof as we see Matth. 21. 33. and these receive likewise their hire or reward as we see in the parable of those
who were called to labour in his vineyard Matth. 20. But the keepers of Solomons vineyard did keep and dresse it in his absence whereas the keepers of Christs vineyard can do nothing unlesse he be present and a coworker with them Next the keepers of Christs vineyard they shall indeed receive a reward for their labours yea a very great one as Daniel showes and the Apostle declares but this cometh from the Master of the vineyard himselfe who promised it but not from shareing in the fruits of the vineyard 1 Cor. 3. 9. Dan. 12. 3. 1 Cor. 3. 8. 2 Tim. 4. 8. Observations 1. We see here by Christs reaping alone the fruit of his vineyard which onely she brings forth to him how faithfull his Church is as a chaste spouse who will not give the glory which is due to him to no creature in heaven nor in earth Isay 42. 8. Psal 115. 1 Faâ— lesse will she ascribe that which is his to her self or her own merit 2. Whereas Christ sayes of his vineyard that it is alwaies before him and he consequently present with the same we may see how blasphemous that doctrine is of the Roman Church and of that beast or head thereof horned like the Lamb but speaking like the Dragon who affirmeth himselfe to be Christs vicar on earth as if he himselfe had deserted his Church and let out his vineyard onely to him as Master thereof who indeed under pretence hereof shareth a large part of worldly possessions which he calles Peters patrimony and has coming in unto him daily thousands of silver 3. Seeing he sayes that his vineyard is alwaies before him whose eyes are like a flame of fire ever looking on it this should warne us all to look narrowly to our selves and watch over our wayes seeing we have him who is the al-seeing God and the righteous judge of the whole world looking upon us whereof if we were ever mindfull it would be a soveraigne perservative to us against all sinne 2 Chron. 16 9. Vers 13. Thou that dwellest in the gardens the companions hearken to thy voice cause me to heare it In these words is set down the Churches prayer to Christ that still she may injoy his presence in this life and the comfort of his word with grace that profitably she may heare and obey the same wherein 1. She calles him O thou that dwellest in the gardens that is who constantly abides and walks in the midst of thy Church as we see him described Rev. 1. 13. The companions that is those who are thy chaste worshippers therefore called Psal 45. 14. the virgin companions that follow the kings daughter who is all glorious within they hearken to thy voice that is like the true sheep of Christ Joh. 10. 3. they hearken and embrace the sound and pure doctrine that is contained in thy word and preached by faithfull pastors cause me also to heare it whereby she professes that it is the speciall grace of God and gift of his holy spirit that opens the inward eare of the soul whereof he speakes Rev. 2. 7. And who opens likewise the heart as he did Lidia's whereby they heare his word aright beleeve and obey the same Observations 1. Out of this style which she gives him saying O thou that dwells in the garden we learne this lesson of comfort that Christ is not onely present with his Church but as husbands are bidden to dwell with their wives so he is a dweller with her 1 Pet. 3. 7. as he has promised Ioh. 14. 23. Yea an indweller in the midst of her and in the hearts of all her true members whom hereafter he shall make to dwell with him for ever in the heavens 2. We see here a true note of the true Church of Christ which is where Christs voice sounds and is heard by his sheep and virgin companions there is his true Church and they are it onely 3. As these companions hearken to his voice so she desires that in like manner he would cause her to heare it Where we may observe that it is a necessary and commendable thing to advert what we see to be good in others and to endeavour to imitate that our selves for which cause the Apostle recommends his practise in so farre as he followed Christ to be a patterne to others 1 Cor. 11. 1. 4. She seeks by prayer this speciall grace from Christ that he would cause her to heare his voice so that as all graces are to be sought by prayer and from God onely who is the giver thereof so this in particular should be sought by all such who come to heare Gods word or resort thereto conscionably Vers 14. Make haste my beloved and be thou like to a roe or to a young hart upon the mountaines of spices Last of all as she beganne this song with a prayer desiring him to hasten his first coming so she ends it with a prayer desiring him in like manner with the Church Revel 22. 20. To hasten his second coming which very like sute and in the very like words we had before Chap. 2. 17. Onely she sayes here Be like a roe or young Hart upon the mountaines of spices where she spake before of the mountaines of Bether meaning by these mountaines the heavens called mountaines for their height and the eminency of that happy estate of Gods saints there and mountaines of spices for the sweet delights and pleasures for evermore that are at Gods right hand in that place of joy Observations 1. We may perceive the difference between the godly and wicked the remembrance of Christ coming to judgement to the godly is that which so overjoyes their heart that earnostly they wish the same as the solemnity of their mariage-day and meeting with Christ when their full redemption shall then be accomplished but to the other it torments them before the time and affects them with trouble of spirit as Christs first coming did unto Herod Matth. 2 3. because then beginnes the accomplishment in soul and body of all their endless misery and easeless torments in hells fire for ever 2. Are the heavens in comparison of this valley of teares and barren wilderness of this world for sublimity of happiness and all sweet delights like the mountaines of spices O then let us loath this world using it onely as if we used it not and climb these mountaines by affection and holy desires here till we come to the full and reall fruition thereof in glory hereaster Which the Lord grant to us for Christ sake Amen Finis octavi Capitis Cantici Canticorum Soli Deo Gloria FINIS 1. In respect of Pronunciation 2. Of Application 3. Of Obsignation * Note a difference between the godly and wicked Rom. 8. 1. 1. The commonnesse of his joy 2. The right object â—ly The ground Ecce Deus siâ—lis nobis cap. 4. 9 cap. 1. 9. cap. 2. 14. cap. 4. 7.