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
hath given more pledges of his love in the times of the Gospel then in the times of the law Lastly The will and mind of God is more fully and more plainly revealed to his people under the Gospel then it was under the Law God let out light by little and little till the sun of righteousnesse arose So we have it in Heb. 1. 1. God spake unto the Fathers by the Prophets at sundry times and in divers manners but in these dayes he hath spoken by his sonne Vers 2. That is he hath spoken morefully and plainly The antithesis or opposition which the Apostle sets between Gods speaking by the Prophets of old and by his Son in the latter age of the world shews plainly the dimnesse and darknesse of those former ages in comparison of those which have been since the comming of Christ 3. In that the word of the Gospel is called the kisse of Christs mouth Observ That the Doctrine of the Gospel is very sweet and desirable From hence it is that David doth so highly commend the holy Doctrine of the Lord that it is perfect pure and infallible and of such mighty operation and effects that he saith it is more to be desired then gold yea then much fine gold sweeter then the honey or the honey-comb Psal 19. In the Originall the words run thus sweeter then the dropping of the honey-combs It is meant of that which commeth forth without pressing and therefore counted the sweetest and purest honey of all other All the Epithites given in Scripture unto the Gospel do shew that it is sweet and comfortable it is called the good word of God Heb. 6. 5. A good doctrine 1 Tim. 4. 6. A faithfull saying and worthy of all acceptation 1 Tim. 1. 15. The word of life Phil. 2. 16. The word of reconciliation 2 Cor. 5. 19. The Gospel of peace Ephes 2. 17. The Gospel of salvation and the word of truth Eph. 1. 13. Besides the Gospel brings glorious effects along with it as liberty to Captives and blessed joy and comfort to those in distresse as in Isa 61. 1 2. It is tidings of great joy viz. of reconciliation to God by Christ and of peace and joy in the holy Ghost It is no other then the sweet kisses of Christs mouth and those heavenly Oracles of his mouth whereby he calleth enlightneth comforteth and worketh faith in his people Christs affections were as I may so speak dyed in love and sweetnesse and his heart was as a fountain of grace therfore needs must his mouth be sweet which is as it were the instrument by which he utters what is in his heart Christ conveyeth all his graces and all good things into his people by the word of his mouth No marvail then though the Church be enflamed with the desire of the kisses of his mouth 4. Observe from the reason which the Church renders of her most earnest longings and desires after Christ For thy loves c. That those strong desires and those earnest longings of the faithfull after Christ they flow from a principle of love Love is impulsive and constraining it hath a sweet kind of violence to draw out all the affections of the soule unto Christ see this in 2 Cor. 5. 15. The love of Christ constrains us saith the Apostle So again in Jer. 31. 3. I have loved thee with an everlasting love therefore with mercies have I drawn thee saith the Lord. And in Hos 11. 4. I drew them with the cords of a man with bands of love c. Now wee must understand this principle of love to be either Christs love to us or our love to him for there is an interchange of spiritual love between Christ and his people First Christs love to us in respect of the extrinsicall part of it is the expressing of his love to us by the evident testimonies of his favour grace and by uniting of himselfe unto us making of us to partake with himselfe of his own goodnesse Now by the manifestation of Christs love to us he begets in our souls a love of him his love is as the cause our love as the effect and as Solomon saith of the rivers that they both come from and return again into the Sea Eccles 1. 7. So Christ is the ocean of spiritual love from whence we derive and in to which we return our love so that our love proceeds from Christ's love his love is as a load-stone attractive drawing our affections to him our love is as the reflecting backe to him again the beames of his owne love Now that principle of love by which wee are drawn to Christ is both Christ's love to us and the fruits thereof namely our love to him Now there are three things in love whereby the affections of the soul are drawn unto Christ 1. An affection of the will whereby we are inclined unto the thing beloved Now the nature of the will is elicita not coacta inclined and drawn forth not compelled and constrained will should be no will if it were so but there is that divine excellency that excellent dignity in Christ which is as a load-stone very attractive an object very tempting and alluring to bend to draw and to incline the will making of it to close with Christ as with the best and most excellent object in all the world 2. A desire of union and enjoyment of the thing beloved Now when the soule eyes such an excellent object as Christ is in respect of his spirituall beauty and super-eminent worthinesse and dignity it presently covets the enjoyment and function of him the soule desires nothing more then union then peculiarity and interest then the everlasting possession of him who is that love-deserving object 3. A complacency or wel-pleasednesse whereby we rest our selves well pleased in the goodnesse of the thing beloved now nothing in the world is more pleasing to a believing soule then Christ so that let his dispensations be what they will his Saints are never weary of him Yea they take pleasure in infirmities in reproaches in necessities in persecutions in distresses for his sake and when they be weak in themselves then they are strong in him and more then Conquerours as saith the Apostle Now by these 3. acts or effects in love are the affections of Believers eminently drawn out toward Christ 5. Observe from her form of speech thy loves speaking in the plurall number That the love of God in Christ is an infinite and a manifest love The Apostle would have the Ephesians to comprehend with all Saints the breadth and length the depth and heighth of the love of God in Christ but yet for all that he concludes that it passeth knowledge Ephes 3. 18 19. God's love is of one nature and substance but it is various in respect of the dispensations thereof Love is an internall affection in God and therefore it passeth understanding so that we cannot conceive of it as it is in
and savory in it self yet the Saints come to the sense and feeling thereof most of all by the publishing and displaying of the Gospell The Virgins were most sensible of Christs graces when his name was an Ointment powred forth The most full and perfect odours that are and the most sweet and pretious Ointments in the World are never felt so savory as when they be powred forth As the Box of pretious Ointment when it was broken and powred on Christs head the savour thereof filled the house Mark 14. 3. For by the Preaching of the Gospell or the powring forth of Christ's name his fame glory and renowne is made knowne in the World according to that in Luke 4. 14. There went out a fame of him throughout all the Region round about and he taught in their Synagogues being glorified of all This was that the Apostle rejoyced in and said Now thanks be unto God which alwayes causeth us to triumph in Christ and maketh manifest the savour of his knowledge by us in every place for we are unto God a sweet savour in Christ in them that are saved and in them that perish to the one a Savour of death unto death and to the other a Savour of life unto life 2 Cor. 14 15 16. Now the name of Christ is powred forth when all his vertues and graces are displayed and laid open when it is declared that he hath fullfilled all righteousnesse and that he hath offered up himselfe by the eternall Spirit without spot unto God and that he hath appeased the wrath of his Father and made perfect reconciliation for the sins of his people thus is Christs name as a pretious Ointment powred forth Againe when Christ is set forth in his beauty to be Fairer then the Children of Adam to be the chiefe of ten thousand in his love free rich and everlasting in his graces to be compleat and full in his Offices to be a most excellent Prophet Priest and King in his riches to be the Heire of God and of Heaven in all the operations of his Spirit working Sanctification and all needfull graces in his Saints in all those rich and costly gifts which he doth bestow on his people redeeming of them with his pretious Blood sanctifying of them with his pretious graces enriching of them with his pretious promises reviving of them with his pretious love comforting of them with his pretious Spirit and enabling of them with pretious Priviledges when all these things as I said are opened and displayed then is Christs name as it were as a Box of the good Ointment broken and powred forth then there is smelt that blessed savour that causeth the Virgins to love him The Ministers of the Gospell may learn here and see what their duty is and which way they should imploy their whole strength namely to display those treasures of grace and to publish and spread before men those manifold transcendent excellencies and all those wayes of shining glory which are in Christ to draw and allure poor souls to come unto him Who will seek after that which he knows not of But who will not seeke after a pretious Jewell O then Let Christ be laid open in his natures in his graces in all his shining excellencies dignities and vertues that so his fame being spread and his name powred out as sweet Ointment by this means multitudes may be drawne unto him Againe the powring forth of Christ's name by the Publishing of the Gospell will be as effectuall unto those that receive it as Ointment is to the body unto which it is applied So that looke of what effects or use the most pretious confections are to the body of man of the same effect and of far greater use is the powring forth of Christ's name to the soule First Ointments are compounded of very rich and costly things In this respect the Ointment that Mary anointed Christ withall was called Pretious because saith Judas Much might have been given for it Mark 14. And of the pretious things which King Hezekiah shewed to the Ambassadors of the King of Babylon this was one namely the Good Ointment 2 Kings 20. 13. So is the Gospell a compound of rich and costly things it is a treasury full of Heavenly wisdome and Divine Revelation it is called Riches of glory Col. 1. 27. And the wisdome and power of God 1 Cor. 1. The Gospell is rich in its priviledges in its matter in its effects in all the promises therein contained In a word the divulging of the Gospel is a displaying and spreading before men all the riches of God and of Christ the riches of wisdome the riches of power the riches of love the riches of mercy all which are eminently shewed forth in the Gospell This is that the Lord told Moses when he said I will make all my goodnesse to passe before thee Exod. 33. 19. Now what doth the Lord meane by all his goodnesse but onely a Proclamation of the Gospell unto Moses The Lord the Lord God mercifull and gracious long-suffering and abundant in goodnesse and truth keeping mercy for thousands forgiving iniquity transgression and sin c. Exod. 34. 6 7. Secondly Ointment is a signe of joy and comfort and with such they were wont to be anointed at Feasts Amos 6. 6. And they used it in signe of joy Eccles 9. 7 8. Thus the Gospel is called Tidings of great joy Luk. 1. 19. And good Tidings Isa 61. 1. The Gospell of great joy Luke 2. 10. because it brings a glorious joy along with it Thirdly Ointment healeth wounded bodies and knitteth up the joints which are broken Luke 10. 34. So the Oile of Gods grace heals the bruises of the Souls of those that are broken in Spirit Thus we have it in Isa 61. 1. The Lord anointed me to Preach glad tidings to the meeke and he hath sent me to bind up the broken hearted c. Fourthly Oile doth make the face to shine Psal 104. 15. Eccles 8. 1. So the Gospell putteth a shining and glorious lustre on the faces of those to whom it comes It is said of Stephen That the Jewes looked stedfastly on him and saw his face as it had been the face of an Angell Acts 6. 15. It makes mens faces shine as did the face of Moses when he had beene with God on the Mount Fifthly By Ointment were Kings Priests and Prophets Anointed to their Office So by those graces brought by the Gospell the Saints are Anointed by Christ to be Kings Priests and Prophets they are so made by Christ unto God and his Father Revel 1. 6. The Gospell giveth men the highest Priviledges in the World to be Kings and Priests unto God to be a royal Priest-hood a holy Nation a peculiar people yea a whole Nation of Kings Priests and Prophets Thus the Gospell is as Ointment powred forth to the unspeakable delight of the Saints drawing and ravishing the minds of them that heare it sweetly to imbrace Jesus
destitute of the saving knowledg of God and of Christ according to the saying of David Psal 14. 3. There is not a man that understandeth c. And of the Apostle 1 Cor. 2. 14. The naturall man perceives not the things of the spirit of God because they are spiritually discerned That is they are to be taken and understood in a spirituall and heavenly sense to which the carnall man's reason cannot reach unlesse hee be enlightned by the holy spirit And again in 1 Cor. 12. 3. No man can say that Jesus is the Lord but by the holy Ghost That is no man can say Jesus is the Lord who hath bought and redeemed him but by the instinct of the holy Ghost 2. In conversion we are meerly passive in respect of the grace which commeth from without a man and preventeth him because there is no power in man to prepare himselfe to grace or to receive grace being offered unto him or to will any thing that is good for we are dead in sin Now the dead man is only passive in respect of his quickning Eph. 2. 5. Even when we were dead in sinnes hath hee quickned us together with Christ That is he is dead in sin who hath not the life of grace in him so that by the quickning power and operation of the spirit is begotten in the will of man a spirituall principle of grace for the will is the most proper and prime subject of this grace because the conversion of the will is an effectuall principle of the conversion of the whole man but notwithstanding the understanding doth also concur not to the conversion but in the conversion because mans conversion is not wrought without his consent so that the holy Ghost worketh and of unwilling he makes us willing not as free Agent but only in respect of obedience and subjection 2 Cor. 4. 6. Because God who hath said that light should shine out of darkenesse he it is who shined in our hearts And again the Apostle saith Phil. 2. 13. It is Certum est nos velle cum volumus sed ille fecit ut velimus qui operatur in nobis velle Aug. lib. Arbitrio cap. 2. God who worketh in us both to will and to doe of his own good pleasure Where the will is not understood of the substance of the will but of a new quality Agreeable hereunto is that of a Father It is certaine that wee will when we will but hee causeth us to will who worketh in us to will But we must note also that the will is active in conversion and it followeth the holy spirit who draweth it for the holy Ghost doth so bend and incline our wills that he causeth us to will good perfectly so there is Act us elicitus an act of the will drawn forth whereby it doth close with Christ which indeed is an act of faith But this act of the will doth not onely depend upon a principle or habit of grace ingenerated but also upon the secret operation of the holy spirit according to that in John 6. 44. No man can come unto me unlesse the Father draw him And though this act of the will be drawn out freely yet unavoydably and efficaciously John 6. 37. Whatsoever my Father giveth mee shall come unto mee Now in all the actings of the will in conversion it is but as an instrument of the holy Ghost it is first acted by the spirit and then it acts according to the actings of the spirit upon it 3. The Saints are insufficient of themselves after conversion to follow Christ Without me saith Christ yee can doe nothing John 15. 5. That is you can do nothing that 's good or acceptable Thus the Apostle testifieth of his spirituall life I live yet not I but Christ liveth in me Gal. 2. 20. And again the Apostle saith By the grace of God I am that I am and the grace in mee was not in vain but I laboured more abundantly then they all yet not I. It is not I that have taken such pains though he did it in much travail and wearinesse YET NOT I. Neither was it the grace of Christ that was in me but the grace of Christ which was with me 1 Cor. 15. 10. That is I was thus inabled for the work of the Gospel not by any power that was in me but it was by the flowings in and the actings of the Spirit of grace upon my soule Obserue 2. From the effect of the Churches prayer We will run after thee That the Saints when drawn by Christ have a will to follow Christ This the Apostle testifieth of himselfe Rom. 7. 18. To will is present with me but how to perform that which is good I know not This will appeare if we observe the nature of the will it is elicita not coacta inclined and drawn forth not compelled and constrained will should be no wil if it were so for the will is absolute and free no coactive force can be used against it unlesse it be such as is pleasing and delightfull to it The old saving is ducimus volentem and trahimus nolentem we lead him that is willing and draw him that is unwilling but when Christ is said to draw us he useth no compulsion ot coaction but it 's done by the sweetnesse and efficacy of grace and by the secret operation and working of the spirit convincing the judgement perswading the affections inclining the heart and swaying the will There is in the bringing of the soule to Christ Trahere and Venire the Father is said to draw us John 6. 44. And here Christ is said to draw us now this notes to us the efficacy of grace and that Almighty power by which wee are drawn unto Christ Hence it is that the Apostle saith God who commanded the light to shine out of darkness hath shined into our hearts c. 2 Cor. 4. 6. Now Gods word by which he commanded light to shine out of darkness is a very operative word Let there be light saith God and there was light Gen. 1. 3. Such an Almighty operative and powerfull word goes out from Christ to draw a soule to himselfe And thus his grace works so sweetly upon our hearts whereby wee come freely and cheerfully and therefore we are said to come unto Christ Now the will being 〈◊〉 〈◊〉 and 〈◊〉 drawn to Christ it is made to will good freely really and compleatly The office of the will is either 1. To choose 2. To refuse 3. To suspend 1. The regenerate will doth will all good and nothing but good for good is it's proper object therefore it can properly choose nothing but good therefore saith the Apostle If then I doe that which I would not I consent unto the law that it is good Rom. 7. 16. 2. It refuses all evill and nothing but evill the regenerate will cannot properly choose any evil because it is not it's proper object it may fall into evil but still
godly Master Borroughs the Dung-cart that goes Mr. Borroughs in his Moses Choice through the City into which every one brings his filth and casts in So that it is as much as if the Apostle had said we are despiseable and odious to the outward view of the People and loaden with reproaches and revilings not worthy to be accounted of or esteemed among men yea as men not fit to live in the World But comely Hence Observe Though the Saints are black in themselves yet they are faire in Christ Else they were not fit to match with Jesus Christ it is confessed they are black of themselves but when Christ comes to marry the soule unto himselfe he putteth a kind of divine lustre and beauty upon it whereby he makes it glorious like himselfe yet it's true that we have sinned and have come short of the glory of God but Christ restoreth this glory in us againe this is that the Apostle telleth us when he saith Christ loved the Church and gave himselfe for it even as a Husband giveth himselfe unto his Wife but to what end doth Christ thus give himselfe unto his Church That he might sanctifie and cleanse it with the washing of water by the word that he might present it to himselfe a glorious Church or Spouse not having spot or wrinckle or any such thing but that it should be holy and without blemish Ephes 5. 26 27. And againe he saith Col. 1. 22. Christ hath reconciled us in the body of his flesh through death to present us holy unblameable unreprovable in his sight The Saints are thus glorious in the eyes of Christ in two respects First in respect of Justification so they are absolutely faire and compleat in him They are absolutely freed and discharged of sin being cloathed with Christs righteousnesse they shine forth most gloriously in the beauty thereof And in this sence the Church is pure and undefiled in this World and yet not free from sinfull imperfection But still we must remember our beauty is not connaturall with us but it is a derivative and a borrowed beauty the Saints who are the Members shine in the glory and dignity of him that is head and the Church who is the Spouse of Christ shineth in the beauty of him who is her Husband Secondly the Church is comely in sanctification shee is not onely faire from Christs fairnesse and from his imputative righteousnesse but also in those graces which shee hath received from Christ even in those inherent graces infused into her soule by the Spirit of grace Sanctification is a restoring of the Image and of the glory of God in mans heart making of it conformable and like unto the image of God so saith the Apostle Col. 3. 10. Having put on the new man which is renewed in knowledge after the Image of him that created him Now the new man here spoken of is nothing but the changing of the will to holinesse and righteousnesse wherein consisteth the image of God Secondly in that the Church doth set forth her fairnesse by opposing it against her blacknesse Observe That the Churches fairnesse appears the more in that it is opposed to her deformity Thus it is in nature those that are beautifull appeare to be so most of all when they are compared to them that are deformed As that which is evill appears to be more evill when it is set against that which is good so that which is good appeareth to be more good when it is set against that which is evill The Apostle saith That sin by the Commandement became exceeding sinfull Rom. 7. 13. The Law saith he is holy just and good and sin wrought in me death by that which is good That is by the Law Was that then which is good made death unto me God forbid saith he but sin that it might appeare sin That is being opposed to a holy Law And so the Apostle speaketh in respect of the grace of God Where sin abounded grace 〈◊〉 much more abound Rom. 5. 20. That is grace did not onely countervaile with sin but above measure out-passed it So that if sin reigned unto death even so might grace reigne unto eternall life The power of grace appeareth to be most potent when it 's opposed to the power of sin As black spots in the face make it shew the fairer so the deformity of the Church makes her beauty to be the greater It must be excellent beauty that must cover such deformity it must be infinite and divine beauty that can make the Church in the middest of sin and sorrow say I am comely As the tents of Kedar as the curtains of Solomon Now forasmuch as the Church doth illustrate her blacknesse by the tents of Kedar or by those that dwelt in those tents who though they were black in colour yet very rich in precious things as gold and precious gems Observe That though the Church be deformed and blacke outwardly yet shee is very desireable and beautifull inwardly Notwithstanding Kedars tents were not desireable yet Kedar was full of riches and substance for which it might be desired So the Saints although they are disesteem'd by the world yet they are desireable of Christ The Kings daughter is all glorious within Psal 45. 14. That is shee hath her heart adorned with divine grace as faith hope love c. The Apostle prayed that the Ephesians might be strengthened in the inner man and that Christ might dwell in their hearts by faith Ephes 3. 16 17. And again he saith in 2 Cor. 4. 16. For this cause we faint not but though the outward man perish yet the inward man is renewed day by day By the outward man is meant our bodies our persons and condition by nature which is much depressed by sin and misery and by the inner man he meaneth the regenerate part which is renewed by the holy Ghost and also strengthened daily to beare pressures and afflictions The Temple at Jerusalem was a type both of Christ and of the Christian Church and the greatest glory was inward in the holy of holies and all the glorious Vessels in the Tabernacle did prefigure the glory of the Saints 2. Whereas she doth illustrate her beauty by Solomons curtains observe The graces of Messiah are farre more glorious then all the glory of the world The curtains of Solomon unto which the allusion is made must needs be very glorious answerable to the rest of his glory Wee read in Scripture that there was no glory in the world comparable to his glory the Queen of Sheba was astonished when she beheld it Also we may understand by the tapistry or curtains of Solomon all the glory of his house of which we read of 1 King 10. 1 2. How surpassing them must the glory of those graces be which Christ adorneth his Saints withall whereof Solomons curtains was but an earthly shadow or type Now if the spirituall comelines and beauty of the Spouse now in
dispensed unto the Saints in the days of the Gospel all those carnall Ordinances of meats and drinks and diverse washings should be turned into a more spirituall administration The Apostle telleth us that those rites and ordinances under the Law stood only in meats and drinks and diverse washings and carnall ordinances imposed on them untill the time of reformation Hebr. 9. 10. The Apostle sums up all legall rites and shadows whatsoever calling them carnall ordinances of justifications of the flesh because they did sanctifie only to the purifying of the flesh freeing of those who used them from legall pollutions And saith he these were imposed untill the time of reformation that is untill Christ came in the flesh who should reform all such carnall rites and ceremonies with all those legal observations services exhibiting the truth and reality of spirituall things signified by them and by instituting a more holy and spirituall worship We may take either of the two last interpretations either of the encrease of grace unto the church then present or of those plentiful measures of grace and spirituall administrations under the Gospel First if wee take the meaning of the words for an increase of grace oberve That where ever the Lord begins a work of grace hee doth adde new supplies of grace to such beginnings This is that the Apostle was very confident of in behalfe of the Philippians That hee that had begun a good worke in them would finish it untill the day of Christ Phil. 1. 6. And he saith in Heb. 12. 2. Christ is the author and finisher of our faith When God had made the world he did not cease from exercising his power but it is still at work for the upholding of the creation so concerning the work of the new Creation I mean the work of grace in the soule Christ doth not only begin this work or work some small degrees of it but he doth proceed to maintain what he hath begun and to encrease that which he maintains and to perfect what he doth encrease carrying the soule from glory to glory 2. If wee understand the words of those glorious things that were to be exhibited by Christ in the time of the Gospel Observe hence That the Doctrine of faith and ordinances of the Gospell with the graces accompanying them are much more glorious and excellent then those under the law This glorious Gospel the Apostle sets forth at large in 2 Cor. 3. from vers 7. unto vers 11. But if the ministration of death written and engraven in stones were glorious c. how shall not the ministration of the spirit be more glorious He calleth the law the ministry of death because the letter killeth because it doth not communicate an ability to man to keep the same neither makes any promise of forgivenesse unto the transgressor for tste tenour of it runs thus Cursed is every one that abideth not in all the things which are written in the law It convinceth us of sinne and therefore it 's called the ministration of death and condemnatâ—on but the Gospel is the ministration of the Spirit and of life and righteousness because the Gospel doth not only shew the way to life by Christ but it is accompanied with the power of the holy Spirit whereby wee are raised from the death of sinne and quickned to the life of holinesse and it doth also crown us with righteousnesse administring the same unto us by Jesus Christ Hence saith the Apostle in vers 10. For that which was made glorious had no glory in this respect by reason of the glory that excelleth That is all those legall administrations which had some kind of glory upon them yet they had no glory comparatively as the light of a candle shines very bright in the night but it is obscured in the day-time so is the light of the Moone obscured by the light of the Sunne so likewise is the glory of the Law obscured by the light of the Gospel that it seems to have no glory or light at all Indeed the law was glorious in two respects especially 1. In respect of the promulgation of it as the Apostle shewes Heb. 12. 18 19. There was fire and blacknesse and darknesse and tempest and the sound of a Trumpet and the voyce of words c. The Lord came in great Majestie to give the Law even as the Kings of the earth do put on their garments of State when they goe to enact Laws but Christ discovered more glory upon the Mount at his transfiguration there was Moses and Elias and the voyce of God from heaven and the appearance of the holy Ghost descending upon him c. And hence it is the glory of Mount Sion exceeds the glory of Mount Sinai 2. In respect of the matter of the Law it was glorious it contained the image and glory of God which at first was stamped upon mans heart and after written in the tables of stone but now the Gospel holds forth this image as stamped upon Christ and so represented to us again This the Apostle testifies unto us in 2 Cor. 4. 4. saying Lest the light of the glorious Gospel of Christ who is the image of God should shine into their hearts And Christ is called the expresse forme or image of his person Heb. 1. 3. This is spoken not only in respect of his divine nature but also in regard that hee is God manifest in the flesh by whom the glory and righteousnesse grace mercy goodnesse wisddome and power of God is revealed unto us Again the Apostle telleth us that the glory of the ministration excelleth that of the law because that of the law is to be done away and that of the Gospel was to remain 2 Cor. 3. 11. All those carnall rites and ordinances of the Law were to be abolished and the Lord promises that in their stead he wil create new heavens and a new earth and the former shall not be remembred or come into mind Isa 65. 17. The Lord would so alter and change the state of his Church that it shall seem to be a new world and the spirituall excellency thereof shall so much exceed that which was before that the consideration of the one shall seem to drown and abolish the memory of the other The Apostle doth argue the abolishing of the old Ordinances and the continuance of the new thus In that he saith a new covenant speaking of the promise of God hee hath made the first old now that which decayeth and waxeth old is ready to vanish away Heb. 8. 13. That is the old legall administration shall be disannulled or abrogated at the comming in of that which is new To conclude in the times of restauration of the Gospel all things shall be altered for the better as in Isa 30. 26. The light of the Moon shall be as the light of the Sun and the light of the Sun shall be seven-fold as the light of seven dayes c. That is
offering of them up upon the golden Altar to wit his own selfe which was figured out by that golden Altar upon which Incense was offered Numb 4. 11. and overlaid with gold Exod. 30. 3. And thus hee makes our prayers acceptable unto God that hee smels a sweet savour in them 2. The graces of Christs spirit in the Saints are not only savoury and delightfull to God by Jesus Christ but they are savoury to men also To this purpose tends that of the Apostle Peter when he exhorts us to have our conversation honest among the Gentiles that they which speake evill of us as of evill doers may by our good works which they shall see glorifie God in the day of their visitation 1 Pet. 2. 12. This odour is bonae famae the savour or smell of a good name for a good name is better then ointment Eccles 7. 3. And this the Apostle calls pure religion and undefiled before God even the Father to visit the fatherlesse and widows in their adversity and to keepe our selves unspotted of the world Jam. 1. 17. And the Apostle Paul willeth u◠to walke wisely towards them which are without Coloss 4. 5. That is wee should walk in-offensively towards them giving of them no offence but rather to win them by a sweet holy and godly conversation VERS 13. A bundle of myrrhe is my beloved unto mee he shall lie all night betwixt my breasts THe Church having praised her Beloved for his graces bestowed on her Shee now declareth farther how delightfull and how really welcome Christ is to her And lest any should think it vain-glory for her to commend her own graces shee now sheweth by what meanes she became so sweet and savoury shee plainly declares that it was not of her selfe but saith she my beloved is unto me a bundle of myrrhe c. In this verse we have First The Churches declaration of her Beloved's sweetnesse In which Declaration consider 1. A note of propriety My beloved is unto me 2. Of her affection Beloved 3. Of Christs sweetnesse expressed by a bundle of myrrhe Secondly we have Christ's entertainment from the Church he shall lie and lodge with her This is amplified by two adjuncts 1. Of the time all night 2. Of the place betwixt my breasts A bundle of myrrhe is my beloved unto me c. A bundle of myrrhe Myrrhe is an odoriferous tree and saith Plyny it sweateth out a sweet gumme called Plin. lib. 12 cap. 16. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ligavit colligavit Vnde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Fasciculus eculus stacte which is preferred before all others This gum is also called myrrhe from the tree whereon it grows it is gathered and bound up in baggs and though the word in the Hebrew be rendered a bundle yet according to the nature of myrrhe it being a gum or liquid thing it may be more aptly called a bag of myrrhe so the word is rendered Prov. 7. 20. A bag of money And in Gen. 42. 35. A bundle of money The word may indifferently be used for any thing that is made up in a bag or bundle As for this Myrrhe it is an Indian Tree and it is very sweet of smell and leniter amara meanly or somewhat bitter in tast as the Naturallist writeth and of the second degree hot and dry and of a preserving nature it is reckoned of God for one of the most prinpall chiefest of spices Exo. 30. 23. which holy ointment figured out the graces of Christ and the graces of the Saints Christ is said to be anointed by the Spirit Isa 61. 1. And with the oile of gladnesse or of grace Ps 45. 7. And the Saints have an unction from the holy one 1 Joh. 2. 20. This was one of those precious things with which the wise men honored Christ at his birth Mat. 2. And it is of much use for embalming for which cause Nicodemus in John 19. 39. doth mixe myrrhe with Aloes for the embalming the body of Jesus Hereby the Church declareth how sweet and comfortable Christ is to her and how well pleased shee is with all his dispensations and that hee is alwayes as a sweet odour unto her heart A bundle or bagge is for to keepe safe those things which are in danger to be lost As the soule of my Lord shall be bound in the bundle of life with Jehovah 1 Sam. 25. 29. And thus Job saith his iniquities are sealed up in a bag Job 14. 17. And when Christ wisheth his Disciples to get an heavenly treasure he saith provide your selves bagges which wax not old Luk. 12. 33. And for those things we lose and wast we are said to put in a bagge with holes Hag. 1. 6. Now this denoteth the Churches care to enjoy and possesse Christ with all his graces and communications and with the benefits of his death and resurrection all these are bound up safe in a bundle or bag she is carefull that she lose not the sweetnesse or vertue of any of the graces of her Beloved and these are all safe in Christ as bound up in a bundle My beloved Christ having called the Church his love vers 9. Here the Church returneth the same Epithite to him again and calls him her Beloved not that she first loved him but he loved his Church and gave himselfe for her Ephes 5 25. Whereupon shee loveth him again because he loved her first 1 John 4. 10. The Hebrew word Dod wel-beloved is written with the same letters that David whose name signified Beloved he was a figure of Christ and his Father after the flesh Rom. 1. 3. And Christ is called David Jer. 30. 9. Vnto mee A speech of faith propriety applying Christ and all his graces unto her selfe A like example the Apostle gives us when he saith Christ loved me and gave himselfe for me Gal. 2. 20. He applyeth the benefit of Christ's death to himselfe in particular to teach us speciall faith and to enflame our love to him as if he had shed his blood for us alone and in particular He shall lie all night betwixt my breasts He shall lodge or he shall abide The word lun which 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pernoctare signifies to lodg or stay all night is of the future tense which yet frequently in the Hebrew bears the signification of the time past And though the word properly signifies a nights lodging or abiding as in Gen. 28. 11. yet it is used for a longer continuance as in Psal 49. 12. Adam lodged not in honour that is he stayed no long time in honour And in Psal 25. 13. his soule shall lodge in goodnesse that is it shall continue in goodnesse And in Psal 55. 7. I would lodge in the wilderness That is I would remaine in the Wildernesse This denotes unto us the Churches desire that Christ might continue and abide with her that he might lye downe and settle his abode with her for ever Or we may
understand it for the adjunct of time to wit All night c. the night commonly signifieth the time of darknesse and affliction it being the time of solitarinesse and meditation as in Psal 77. 3 4. 6. Psal 63. 7. And so in Isa 26. 9. With my soule have I desired thee in the night yea with my spirit within me will I seeke thee early That is in the greatest fears and dangers I have made my addresse unto thee That noteth that Christ with his consolations should be her continuall joy and comfort whom shee would rest on in the times of the greatest tentations and troubles Betwixt my Breasts The Hebrew word that signifies a Breast or Pap is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mamma a Child 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Effudit quia mammae effunduns lac derived of a Chaldae word that signifies to powre out because Milke is powred forth from the Breast The Church seemeth to allude to the manner of women and Maids who were wont to weare betwixt their Breasts or in their bosomes Nosegays as we call them made of very odoriferous and sweet smelling flowers of which they made great account esteeming of them as a principall part of their Ornaments So the Church here finding and feeling her wel-beloved to be so sweet unto her saith that he is as a bundle of sweet Myrrhe and that shee will set him in her bosome even betweene her Breasts and there he shall remaine that shee may alwayes smell his sweetnesse Shee sheweth also of what great account Christ was to her that shee would place him so nigh her heart as it were as betweene her Breasts that as the Apostle saith Christ might dwell in her heart by faith Ephes 3. 17. Or the Breasts may signifie the ministry of the Church feeding of the Saints with the sincere milk of the word that they may grow thereby 1 Pet. 2. 2. According to this the Prophet saith Rejoyce yee with Jerusalem c. that yes may suck and be satisfied with the Breast of her Consolations that yee may milk out and be delighted with the abundance of her glory Isa 66. 10 11. According to this Interpretation the Church declareth how exceedingly shee should be nourished and fed by the sweet administrations of Christ unto his Church and that shee should be spiritually nursed with her and receive abundance of consolation from her being nourished together by the doctrine of the Gospell of Jesus Christ Let us take a few Observations from hence A bundle of myrrhe c. Myrrhe you heard was very sweet in smell but better in tast and it was a precious ingredient in the holy Oyle Hence Observe First All the dispensations of Christ are very sweet and savory unto a beleiving soule There is such a kind of complacency or well-pleasednesse in the hearts of the Saints that they doe as it were acquiesce and rest well pleased in his grace and goodnesse It is true Christ is in this world a kind of a bitter sweet unto his Saints as I may so say but his sweetnesse doth swallow up all his bitternesse his bitternesse is in the lowest degree but his sweetnesse in the superlative so that let his dispensations be what they will his Saints are never weary of him yea they take pleasure in infirmities in reproaches in necessities in persecutions in distresses for his sake and when they are weake in themselves then they are strong in him and more then Conquerours as saith the Apostle And thus Christ is wellcome to the Saints upon any conditions whatsoever Let him come with a smile or with a frowne with a rod or with sweet imbracings in what shape soever he represents himselfe he is accepted of them Thus it was with Peter Lord if it be thou saith he bid me come unto thee on the water So it is with the Saints they refuse not to venture even upon the Boisterous waters to goe unto Christ When Samuel told Ely of judgement to come upon his Family It is the Lord saith he let him doe what he will So David I was dumb and opened not my mouth because thou didest it Psal 39. And Job Though he kill me I will trust in him Hence it is that the Children of God though they walke in darknesse and have no light at all yet they will trust in the name of the Lord and stay themselves upon their God Isa 50. 10. Though Christ be like myrrhe somewhat bitter in tast in respect of the amarulency and bitternesse of trouble tentation and the Crosse yet he is also sweet like a bundle of myrrhe refreshing the senses of the soule yeilding of them abundance of sweetnesse and satisfaction Secondly Observe That all our comforts in Christ are very sure comforts All his graces goodnesse and sweetnesse is as a bundle or bag of myrrhe bound up safe for us Hence the Apostle saith there is laid up for him a Crowne of righteousnesse 2 Tim. 4. 8. It was kept sure for him yet was treasured up for him as we use to treasure up Jewells and precious things So the Apostle Peter saith our Inheritance is reserved in Heaven for us 1 Pet. 1. 4. These things are kept sure and certaine for us they are not given to us as grace was given to Adam who might lose it at his pleasure but we are kept by the power of God through faith unto salvation Vers 5. Hence it is the Covenant of grace and of eternity is called The sure mercies of David Isa 55. 3. So are all things we have in Christ very sure and safe our comforts in him are sure comforts our peace a sure peace our joy a sure joy and the sweetnesse and redolency of his graces are sure unto us they are in him as myrrhe bound in a bundle or put into a bag which cannot be lost My Beloved Christ having called his Church his Love here shee returnes the same Epithite unto him againe Hence Observe That the Saints returne love to Christ for his love first manifested unto them Thus we have the Apostle We love him because he loved us first 1 John 4. 10. The flame of Christ's love warming of our hearts doth kindle a fire of love burning toward him againe The Trumpet of his goodnesse doth cause his people to eccho back praises unto him If first he love us we then can love him if first he praise us we then can praise him if he goe before and draw us we shall follow after Then let us eye Christ loving exalting and praising of us that so we may abundantly love exalt and praise him My Beloved is unto me The Church doth apropriate the sweetnesse of Christ unto her selfe Hence Observe That the Saints doe apply all the benefits of Christ vnto themselves in particular We have an example of this in the Apostle when he saith Christ loved me and gave himselfe for me Gal. 2. 20. He applieth the benefits of Christ's death to himselfe in particular And Thomas my
we on the contrary should labour as much as in us lies to cherish and keep it burning In this metaphor the Apostle seemeth to allude to the type of the Priests under the Law who were to cherish the holy fire on the Altar that it might not goe forth thus our faith and other graces must be blowne and stirred up and however we may have the graces of Christ in respect of the habits of them yet we should stir them up unto their acts else they may lye dead in us as fire covered with the ashes Christ would raise our hearts from earthly things unto those that are heavenly from worldly glory unto that which is divine and from carnall joy unto spirituall delight Christ had told the Church before that shee was beautifull but least her dull and misgiving heart should not believe it he adds Behold thou art faire c. Secondly It is a note of wonder and admiration as Behold a Virgin shall be with Child What greater wonder can there be then for a Virgin to conceive and bring forth a Son So here Behold thou art faire this must needs be a wonderfull thing that shee that was black and deformed should be thus beautifull and fair and that her naturall deformity should be cover'd with a supernaturall comelinesse this is an admirable thing indeed and well may it be prefaced with a note of admiration Behold thou art faire c. Thirdly it importeth to us an assurance of our spirituall beauty for this word Behold is a note of asseveration as I said before to assure us of the truth of the thing Our hearts are apt to misgive us and very unapt to believe the bounty and goodnesse of Christ we can hardly thinke he will bestow such glory and happinesse upon us as he hath promised now that he may take us off from this unbeliefe he doth declare it to us by this asseveration Behold thou art faire c. Thus much for the word of attention admiration and asseveration the next thing in the Preface followeth which is his love title unto his Spouse My love The same word is used here as was in Vers 9. and it signifieth a familiar a fellow-friend a companion it hath its name of feeding and conversing together And thus Christ declareth the reason of that intercourse of love betweene him and his people saying I have called you friends not Servants for all things that I have heard of my Father I have made knowne unto you And saith he you are my friends if you doe whatsoever I command you Joh. 15. 15. Now in that Christ doth so often give unto his Spouse this sweet and lovely title of friend and love and the like it manifests unto us his sweet everlasting undying affection unto his Saints by which he is one and the same to his Church for ever Hence Observe That Christs love unto his Saints is an everlasting and an undying love Christs love is eternall and everlasting a love that never decayes or waxeth cold like the stone Jul. Solin in Polyhist cap. 12. Albestos of which Solinus writes of that being once hot it can never be cooled againe The love of Christ towards his Saints is like a Fountaine ever flowing and never dried up or like the sacred fire which never went out The love of Christ whose gifts and calling are without repentance Rom. 11. 29. is an undying affection that never will decay Hence saith he in Jer. 31. 3. I have loved thee with an everlasting love And in another place With everlasting kindnesse will I have mery upon thee Though the Saints offend Christ often yet he loves them still he onely purges them and heales them of their spirituall maladies which cannot be done without some smart but he doth not a whit lessen or detract his love from them Though his people come upon him every day for new supplies yet his goodnesse is never wearied or tired out yea though thousands millions of his Saints presse upon him at once yet he hath for them all and the Fountaine of his love and grace is never emptied O what a whetstone should this be to our Spirits and how should this flame of Christ's eternall love towards us kindle a fire of love in our hearts towards him againe Nothing doth more concilliate and attract love then love it selfe it would be horrible ingratefull in us not to spend and be spent for him that hath lov'd us so much as Christ hath done certainly if love doe not draw us unto him nothing will The acts of Christ's love are the cords wherewith he draws souls unto himselfe I drew them with cords of love saith he Hosea 11. 4. And I drew them with loving-kindnesse Jer. 31. 3. Nothing will draw us unto Christ effectually if love will not Thus much for the Preface the Proposition followeth Thou art faire thou art faire The word Japhah signifies faire or beautifull not onely 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pulcer elegans venustus decorus fuit in colour but in comely proportion and elegancy such as draweth love and liking as you heard in Ver. 8. The Church is called faire by reason of the graces and the spirituall beauty of faith hope love patience wherewith Christ hath beautified her The doubling of the word increaseth the signification it expresseth the superlative degree it is an usuall Hebraisme to expresse that which doth excell by the doubling of the word as faire faire that is most excellent and very faire for it doth expresse the vehemency of the mind when the Speech is so doubled Sometime we use the same forme of Speech even among our selves when we would most of all villifie one we say he is naught he is naught as Solomon saith of the buyer Prov. 20. 14. In like manner when we would expresse something most rare and exellent we use to say it is excellent it is excellent Even thus the Lord Jesus commendeth the beauty of his Church to be most rare excellent and transcendent that which can hardly be uttered with any words And thus Christ praiseth the excelling beauty of his Church not onely to comfort her with all the members thereof that neither the whole nor the parts of the whole should be discouraged with their blacknesse and deformity but also to declare thereby that shee is not onely faire but excellent transcendent and wonderfull faire and glorious in his sight Hence Observe That the Saints excell in beauty and are most amiable in Christ's sight It must needs be so for Christ is made unto them of God Wisdome Righteousnesse Sanctification and Redemption Wisdome for covering their ignorance Righteousnesse for bearing their iniquity Sanctification for making them holy Redemption for her full and absolute Salvation Although the Church be black and there be many deformities and spots in the Saints while they are here yet Christ beholdeth his people according to those comely graces and vertues of faith love hope patience and the like wherewith he
Cattell Now unto the rose growing in this pasture Christ assimilates himselfe Now let us take notice that in diverse respects Christ may be likened unto a rose which may serve as so many Observations Christ may be resembled to a rose in such respects as these 1. The rose is pleasant to the eye for the red orient colour of it so is Christ he is said to be white and ruddy the chiefe of ten thousand Song 5. 10. White and red meeting in a rose it is as I may say the beauty of beauties and such is the beauty of Jesus Christ The red colour of Christ may signifie his bloody sufferings Candet nudatum pectus rubet cruentum latus tensa arent viscera decora languent lumina regia pallent ora procera rigent brachia crura pendent marmorea rigat terebratos pedes beati sanguinis unda Aug. Med. cap. 6. Of him it is said Who is this that commeth from Edom with red Garments from Bozra He is glorious in apparrell c. wherefore art thou red in apparrell and thy Garments like him that treadeth in the winepresse I have trodden the winepresse alone c. Isa 63. 1. 2 Christ was stained with his owne blood He is also white in his righteousnesse his righteousnesse is described by white linnen Revel 19. 8. Now this temperament and mingling of white and red after such a mysticall way in Christ denotes the surpassing beauty of Christ making him more glorious then any in the World No marvaile then though the Psalmist saith thus of him Thou art fairer then the sonnes of Adam Psal 45. 2. It is true the Prophet Isaiah brings in carnall people speaking thus of Christ Hee hath no forme nor comelinesse and when we shall see him there is no beauty that we should desire him Isa 53. 2. But though Christ appeare thus to carnall hearts yet he is very excellent and desireable unto the Saints he is to them red and orient of colour as the rose of sharon 2. The rose is sweet and comfortable to the smelling to refresh the senses and so the chiefest of all Flowers Such a one is Christ nothing in the world is more pleasing and delightfull then he is to his Saints the redolency of his grace doth exceedingly take the senses of their souls his love like odoriferous flowers doth to their unspeakable delight draw and ravish their minds after him whereby the senses of their soul are exceedingly taken with his sweetnesse Hence it was that Christ was represented to us by fragrant wine by odoriferous Ointment and by sweet spikenard myrrhe and camphyre as in the former Chapter and here by a sweet smelling rose This comfort caused Paul to forget the things that were behind him to count all things dung in comparison of Christ such a savour it was that did comfort and refresh the Martyrs senses and affections when one of them thought no otherwise of the fire then if he had been lodged in a pleasant bed of roses When PolyCarpus Bishop of Smyrna was burned in stead of stench the Christians are reported to Euseb Hist Lib. 4. Cap. 15. have smelt a fragrant sweet odour as of incense or of some precious perfume Hence it is that the faith and graces of the Saints are so impregnable and that their hope is so indefatigable and never out of breath that no stormes of temptation can breake their spirits and make them give out it is nothing I say but that exceeding swavity and sweetnesse that they find to be in Christ his sweetnesse makes them take pleasure in infirmities and reproaches in necessities in persecutions in distresses for his sake and when they be weake in themselves then they are strong in him and more then Conquerours as the Apostle saith Besides Christ is no lesse sweet unto his Father also for by Christ all our services are made sweet and redolent It was not the savour of Noah's Beasts and Birds Gen. 8. 21. but the savour of Christs Sacrifice which caused the heavenly Father to smell a sweet savour of rest with the Earth It is through Christ we find acceptance with the Father it is he that is gone into the heavenly Sanctuary as in the Law the High-priest went into the Sanctuary with Vrim and Thummim with the names of his people upon his Breast for a memoriall before the Lord continually so that now through his mediation we may draw neere unto God in Plerophorie and full assurance of faith nothing doubting but that God will for his sake accept both of our persons and of our prayers Hence it is that the Apostle saith If any man sin we have an Advocate with the Father Jesus Christ the righteous and he is the propitiation for our sins 1 John 2. 1 2. Here is sweetnesse indeed let us but observe the Apostle 1. He saith If any man sin not as though there were some that did not sin for that this very Apostle beats against expresly in the end of the first Chapter but when he saith If any man sin he speaks cordiall things he speaks to the heart and comfort of sinners shewing that with God there is no acceptation of persons but all without exception of any exteriour adjuncts and qualitits doe find grace in Gods sight through Christ this is plainly the inference of the indefinite particle Any 2. He saith that we have an Advocate an Advocate is a a forensicall word and it signifies properly one that is called to or assumed as an assistant as a friend as an helper as an intercessor such a one is Christ for his Saints he is their Patron he is their spokse-man he it is that pleadeth their cause he it is that by the merit of his expiation doth intreat for them 3. Christ is an Advocate with the Father he is so with the Father that he is owne naturall Son so with him that he needs but onely shew himselfe for us and without speaking any word we are accepted hence it is that he saith I will pray the Father for you John 16. 26. 4. Our Advocate is Jesus a most sweet and heart-ravishing name and it signifies a Saviour one that doth not onely intreat for us but perfectly save us 5. He is called Christ there 's an addition and increase of comfort in this name it signifies anointed He was anointed to be our Priest to offer a reconciling Sacrifice to God for us 6. Christ is called the Righteous and that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by way of eminency none so righteous as he he is perfectly righteous so that he need not plead for himselfe he pleadeth onely for us and therefore must needs have good successe in his pleading Lastly Christ is such a one as stands in our roome and takes the whole penalty and punishment due to us for our offence upon himselfe therefore the Apostle adds that he is the propitiation for our sins That is he is the Sacrifice that begs and procures pardoning mercy
person of her beloved as it were declaring what words he used unto her who calleth her up to higher attainements and to a morefull communion with himselfe The Church heard Christs voice a farre off she saw him approaching neerer unto her an comming swiftly and now being come so neere as through the grates he made himselfe knowne unto her he answers her loudly and speakes more comfortably unto her In these foure verses wee have First Christs call unto his Church yet uttered by the Church herselfe as she before had desire Christ to draw neere unto her so now Christ desireth his Spouse to draw neere unto him in these words My Beloved spake and said unto me rise up my love c. Secondly Observe the reason given of Christs call and that is drawne from the opportunity and fitnesse of the time for coming unto him First Because the Winter is past ver 11. Secondly Because the Spring was come vers 12. 13. Lastly Wee have the former call and exhortation of Christ renewed verse 13. Arise my love my faire one and come away First we have Christs Exhortation to his Church My beloved spake and said unto me arise my love my faire one and come away In this speech of Christ unto his Church are to be considered two things First Those amiable Epithites given by him unto her Secondly The words of his exhortation and both these in this tenth verse and for the rest you shall have the particulars in their due place First The Epithites or Titles given to the Church are two First My love Secondly My faire one Secondly The exhortation Arise thou and come away First Wee have Christs speech calling his Church from her present estate and place of affliction unto a better and more glorious condition or from her carnal security wherein she lay to follow him in faith and love of the Gospell saying My Beloved spake and said unto me Christ is the Churches Beloved The Hebrew word dodi my beloved whereof comes David in English beloved a terme given by the father from heaven to his Sonne here on earth when he said This is my Beloved Sonne Matt. 3. ult figured out by the ancient beloved David Christ is the Husband of his Spouse and nothing will content a believer but the enjoyment of the Beloved Spake or answered the word Gnanah signifies so to speake as is by way of answering Arias Montanus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Respond it 〈◊〉 signifies also to sing by 〈◊〉 when one part answereth another in singing renders it delectus meus respondit my beloved answered Now in that the Church saith he answered it doth not only argue Christs readinesse to help his Church but also that there was some question or demand used before of the Church whereunto this answer of Christ was framed Wee finde such sudden answers often in the Gospel even before any question was propounded And 〈…〉 answered and said c. which some terme an Hebâ—â—isme or forme of speech used of the Hebrews even then when no demand went before But I rather thinke that Christ answereth something that the Church desired before Now wee must consider that the Church speakes unto Christ two manner of ways First By a vocall speech whereto the voice of the bodie is required and such speech as this wee finde not divers times in the Gospel nor here whereto the answer may have relation Secondly The Churches speech is only mentall which is only begotten in the minde and Christ doth very often in the Gospell frame an answer to the thoughts of his hearers and so Moses was heard to cry when he uttered never a word and thus the souls of the Martyrs under the Altar are introduced crying How long Lord holy and true Revel 6. Now wee may guesse the Churches demand by the answer which tends to the drawing of her forth of an uncomfortable condition to a comfortable state as it were out of winter stormes into a pleasant spring her demand then by Analogie of reason must be this O my beloved Saviour how long will it be before I am delivered from this calamitie and bondage when shall I be freed from the burthen of legall ceremonies and from the rudiments of the world and carnall Ordinances When shall I be taken from under the School-master of the Law that I may be no longer under Tutors and Governours whereunto Christ answereth in effect thus Even now is the time of the flourishing Spring therefore arise and come away Hence Observe That Christ doth answer every gracious desire of his Saints The Church had not uttered one word but only desired more comfortable times and Christ gives her in the answer of her desire The Lord prepares the heart and heares the prayer Psal 10. 17. The Lord doth as well heare and answer the prayer of the minde and of the heart as the prayer of the lips Davids purpose to build the Lord an house was accepted as well as Solomons actuall building of it Thus farre Christs speech in generall containing Christs answer to the secret desire of his Church Let us come to the Speech it selfe And first of those two Epithites given by him unto his Church My love my faire one My love Or my fellow friend my companion familiar so named of feeding together and conversing one with another and so partaking each of others good or evill This title of love is often given by Christ to his Church sometimes a Husband is called by this name friend as in Jer. 3. 20. there is mention made of a wife that deales treacherously with her friend So Christ gives a title unto his Church suitable unto her as she is his Spouse and he her Husband Hence Observe That Christs love seates it selfe in his Church The Church is the maine object of his love it is united to that and is not scattered to other objects who can imagine what Christs love is to his Churh As the Father hath loved me so have I loved you saith Christ to his Disciples Joh. 15. 9. None can understand with what love the Father lov'd the Son no more can any define and fully set out what Christs love is unto the Saints The Apostle would have the Ephesians able to comprehend with all Saints the bredth and length the depth and height of the love of God in Christ but yet for all that he concludes that it passeth knowledge Ephes 3. 18. 19. And indeed there is no love comparable to this love of Christ which is above the love of women of father or mother or any earthly love whatsoever Thus much for the first Epithite The second followeth My faire one The Hebrew word Japheh faire signifieth not onely faire and beautifull in colour but in comely proportion 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pulcer elegans venusius and elegancy such as draweth love and liking The Churches fairnesse is by reason of the graces and spirituall beauty of faith hope love patience and such like graces
praise God with and for his graces Hence Observe That the voyce of the Spirit of Christ sounding in the Gospell is very comfortable And therefore the comfortable givings out of the Spirit in the days of the Gospell is compared to the voyce of the Turtle Dove in the Spring who had hid her selfe in the holes of Trees all the winter before So Christ that was hid under types and shadows to appeare in the plentifull powrings out of the Spirit this must needs be very comfortable The Spirit is called the Oyle of gladnesse Psal 45. And the Comforter John 14. and all the effects of the working of the Spirit in the soul are of joy and peace and the joy of the Spirit is like the intercession of the Spirit unspeakable and glorious as the Apostle speaks 1 Pet. 1. 8. Thus we have the first part of Christs Spring described 1. By the flowers 2. By the singing of Birds Now followeth some further fruits of the Spring represented to us by the Trees fruit 1. Of the Fig-tree 2. Of the Vine-tree and these fruits make up the Springs perfection and stand for a prologue to the Summer season as in the following words Vers 13. The Fig-tree putteth forth her greene Figs and the Vines with tender Grapes give a good smell arise my love my faire one and come away For the Fig-tree Christ maketh the budding thereof a signe of the Summers approaching and also of a fruitfull yeare following Learne a Parable of the Fig-tree saith he when her branch is yet tender and putteth forth leaves yee know that summer is nigh Mat. 24. 32. And Plinie doth count the Fig-tree amongst the Trees that are of quick nature so that the time of young Figs appearance must argue the forwardnesse of the Spring ready to entertaine Summer Now the blessed effects of the Spirit and grace of Christ upon his Church is manifested by the Fig-tree as when the Lord threatneth destruction by the Prophet he saith There shall be no Grapes on the Vine nor Figs on the Fig-tree c. Jer. 8. 13. So that when the voyce of the Spirit shall be heard as the voyce of a Turtle Dove then the Saints shall be fruitfull as Fig-trees in the time of summer The second Trees fruit followeth And the Vines with tender Grapes give a good smell Grapes of themselves casting no savour it must necessarily be understood of that time wherein there be small Grapes budding forth and flowers or blossoms falling off which flowers give a true pleasant odour and therefore shee saith The Vine with the tender grape c. The young or small grape called in the Originall Smadar a word used not above three times in Scripture By this variety of fruit is signified the graces and fruits of the Spirit in the Saints in the dayes of the Gospell and of more plentifull effusions of the Spirit then before when the Saints are reconciled unto God by Christ the sweet odour of their graces are like the buddings of the Fig-tree and the Vine The people of God are likened to Grapes and Figgs as in Hos 9. 10. I found Israel like Grapes in the Wildernesse I saw your Fathers as the first ripe in the Fig-tree at her first time It is noted of some that the Fig-tree bears fruit three or fowre times a yeare Now in that he saith they were like the first ripe in the Tree it noteth the forwardnesse of the Saints to bring forth fruit even as the Fig-tree that hastens to bring its first fruit that it may hasten to bring forth more fruit Now in that the Saints are likened to the Fig-tree and to the Vine for fruitfullnesse Hence Observe That the Spirit by a Gospell ministration makes the Saints to abound in all fruitfullnesse The Apostle tells us of the fruits of the Spirit in Gal. 5. 22. But the fruit of the Spirit saith he is love joy peace long-suffering gentlenesse goodnesse faith meeknesse temperance c. The Saints abound in such fruits as these they are such as bring forth fruit unto God Rom. 7. 4. Now the Saints in respect of their fruitfullnesse in grace may well be assimilated unto the Fig-tree and the Vine First the Fig-tree bears fruit very often at least Plin. Lib. 13. Cap. 7. fowre times a yeare and Plinie saith of the Aegyptian Fig-tree that it brings forth fruit by the very stock not by the Branches So are the Saints very fruitfull in holinesse and righteousnesse and therefore they are called by the Prophet The Trees of righteousnesse the planting of the Lord that he may be glorified Isa 61. 3. that bring forth much fruit to his glory And Christ saith unto his Disciples Herein is my Father glorified in that yee bring forth much fruit John 15. The second note that the naturalist observeth of Idem Lib. 13. Cap. 7. the fig-tree is that when it is cut downe and cast into the water it presently sinketh being drie but when it is throughly steeped in the water then it will rise againe contrary to the nature of other trees who in their drinesse swimme and when they are thorow wet then they sinke to the bottome Thus it is with the Saints when they are first cast into the water of affliction they begin to sinke as Peter did when he walked upon the Sea with Christ but when they have been long in affliction and more exercitate that have been as it were tried Soldiers such as have their senses well exercised or school'd as the Apostle saith such I say never will utterly sinke in their trouble but they can beare reproaches and persecutions for Christs sake and when they are weake in themselves then they are strong in him and more then conquerours Thirdly It is further reported of the figg-tree that Scalpendo tantum ferreis unguibus aliter non 〈◊〉 rescit it will not ripen any otherwise then only by Plin. lib. 13. cap. 7. scratching it with Iron hookes or rakes and it being so scratcht it will bring forth seven fold saith Plinie Such is our nature that it will not bring forth any fruits unto righteousnesse unlesse it be quickned and stirred up by the Word and Spirit of God Wee shall never be fruitfull trees in Christs Orchard unlesse we be pruned by the Father unlesse he purge us and make us bring forth fruit as Christ speaketh Joh. 15. So much of the fig-tree now followeth the simile of the Vine First A Vine is good for no use if it beare not fruit for so saith the Prophet Ezek. chap. 15. 1 2. The Vine-tree is for his wood lesse regarded for building then any Tree of the Forrest insomuch as none will make a pin thereof to hang any Vessel thereon but rather cast it into the fire and burne it Wee may apply this to our selves for what substantiall thing is in our nature that may be depended upon he that makes any naturall abilitie as a pin to depend on will leane on a broken
Vers must be taken for the speech of the Spouse or at least an Apostrophe of the Spirit to a Christian hearer It delivereth a narration touching some glorious frame made by Solomon who was a type of our Mysticall Solomon What this building may properly be called is hard to say the Hebrew word Apirion is not found elsewhere in Scripture it seems to be derived of Parah which signifies to flourish and bring forth fruit Some take it to be meant of some stately Pallace built by Solomon Some turne it a Horse-litter or Charriot and so it signifieth any thing that is carried in pomp and state and herein it seemeth to be holpen by the Greeke where it is Phoreion which is an instrument to carry as a Horse-litter or the like Arius Montanus turnes it a Bed-Chamber namely such a one as is prepared for the Bride and the Bridegroome to lodge in so that according to this version it must be meant of the royall and sumptuous Bride-Chamber which Solomon built in his owne Pallace which was for the Daughter of Pharaoh King of Aegypt whom Solomon married and for whom he built Viâ—e Rab. Silomoth and Rab. Abraham an house as appears 1. Kings 9. 24. The Jewes that knew not Christ applyed this to the Tabernacle others to the Temple unto which the Church of the Jewes were called after they came out of Aegypt through the Wildernesse But however the Temple was a figure of Christ unto whom we must refer it in respect of the spirituall mystery thereof The Charriot here then is meant of the Spouse the mysticall body of Christ which by the preaching and profession of the Gospell carrieth Christ up and downe as in a Charriot in the middest whereof Christ sitteth to teach direct and governe So that Christ rideth up and downe gloriously in his Saints who hold forth the word of truth and professe his name before men and glorify him on Earth Hence Observe That the Saints by holding forth the word of truth doe carry Christ gloriously as in a Charriot The Saints are called Christs garments in Psal 45. All thy Garments smell of myrre c. Christ would be as it were naked in the world were it not for his Saints so he doth onely ride gloriously and prosper in his Saints riding and triumphing in their souls as in his Charriot of state wherein he is glorified Now followeth the externall matter of this building Of the wood of Lebanon Trees of Lebanon that is of Cedar-wood that grew on Lebanon these Trees were Cedars an uncorrupting wood well representing the Spouse in her regenerate estate and therein Christ tryumpheth Every believer is a Cedar growing in the Courts of God Psal 92. 12. The Cedar coveteth to grow on the Mountains and especially they grow upon the high Mountaine of Lebanon which word Lebanon of Laban signifieth white it may be from gum or frankincenses whitenesse issuing from the Trees of that Mountaine All which may resemble the purity and righteousnesse of the Saints The Saints are like the Cedars of Lebanon which bring forth fruit in their age growing from strength to strength in comparison of whom all the men of the world are but shrubs It was of Cedar that Solomon built the Temple and all his glorious buildings So it is of Saints that Christ makes his Temple his Bed his Charriot he rides glorious in the hearts and mouths of his Saints by the word of truth and righteousnesse Now followeth a particular description of all the parts of this Charriot VERS 10. He made the Pillars thereof of silver the bottome thereof of gold the covering of it of purple the midst thereof being paved with love for the Daughters of Jerusalem AS the Spouse had in the verse before spoken of Christs Charriot in generall so now shee commeth to describe it by peece-meale as it were affirming that the pillars were of silver the bottome Gold c. all which is taken from the glory of Solomons Charriot which must needs excell in outward glorie This Chariot is the Church wherein Christ rideth in triumph and glorie Or else by the Chariot wee may understand that with which he carries his Saints up and downe in the world He made the Pillars thereof of silver There were two Pillars in the Temple the one called Jachin the other Boaz as much as to say stabilitie and strength and so in the Church of the New-Testament James Cephas and John are called Pillars Gal. 2. 9. because by preaching the doctrine of Christ they did as it were sustaine the Chariot of the Church by the word of truth So in Prov. 9. Wisedome built her house and hewed out her seven Pillars The truths of Christ are as so many pillars to sustaine the Church Hence Observe That the Truths of Christ are the Pillars of the Church The word of God is likened to refined silver in Psal 12. and here to Pillars of silver to beare up and sustaine the Chariot of Christ to wit his Church There are many contentions in the world and most strive for Mastership but he is most like to prevaile that hath truth on his side for truth is a strong Pillar and more able to uphold us then wee are to uphold it She goeth on further to desCribe the Chariot The bottome thereof of gold This bottome or seate of gold seemeth to have reference to the golden mercy seate over the Arke in the Temple on which God is said to sit Psal 80. 2. As on the Cherubims which were upon the Arke of the Covenant in the Sanctuarie from whence God gave Oracles to his people when they sought unto him as appeares Exod. 25. 22. So here the bottome or seate of this Chariot on which the Saints doe rest on may be taken for the doctrines faith and grace whereon they rest as on a sure foundation Hence Observe That the Saints rest upon a sure foundation The Covenant of grace apprehended by faith is more precious than gold and silver 1 Pet. 1. 7. The Saints rest on a bottome of gold to wit the sure word of God which the Apostle cals a sure word of prophesie 2 Pet. 1. 19. And the Apostle tels us that Christ is our only foundation 1 Cor. 3. 11. And in verse 12. he saith Now if any man build upon this foundation gold silver precious stone c. By these are signified solid precious divine truths and revelations of God pure doctrines and the like The Prophet Isaiah and so John in his revelation tels us that the heavenly Citie the new Jerusalem was to be built of gold silver and precious stones A third description of this Chariot followeth The covering of it of purple By the covering may be meant the ornaments or hangings about the Chariot Purple was the garment of the vertuous woman to wit the Church in Prov. 31. 22. and purple was the garment also of the fornicatrix to wit the false Church Revel 17. 4. Purple was a Kingly cloathing for
Every one whereof is twinned or paired that is like as sheep going from the washing by couples whereby is plainly set forth the equall correspondence of upper and lower teeth each one orderly answering the other as cut and sized by couples This may denote the unity and fellowship of believers that feed on the spirituall food of Jesus Christ The Saints are fed and nourished together by the heavenly Manna even as Sheep goe up in couples from the washing The fourth and last commendation of these teeth followeth And none is barren among them None is barren or as the word Shacculah importeth none amongst them aborts that is brings forth before the time or none is bereaved or robbed of the young by miscarrying or the like That which is barren is that which beareth not as appears in Isaiah 64. 1. Sing O barren thou that bearest not c. but here the word signifieth either miscarrying in the birth or losse of that which is brought forth by robberie death or the like so this denoteth the stedfastnesse of every tooth in his place after it is brought forth as if it were said there is no tooth wanting in their order and place but even and stedfast as sheep yeilding twins and never miscarrying so hath the Church her teeth Some understand these teeth the pastours and teachers of the Church because they were such as did Cut and divide the word of truth aright unto the people as the Apostle saith but I rather understand it of the Churches judging discerning and applying the word of God to the comfort and nourishing of her owne soul feeding by faith upon the promises of God The spirituall food of the soule is Christ and therefore is called The bread of life that came downe from heaven Joh. 6. And the word is called the food of our soules the Apostle willeth us As new borne babes to desire the sincere milke of the word 1 Pet. 2. 2. And Paul telleth the Corinths That they were carnall even babes in Christ and that he gave them milke to drinke and not strong meate 1 Cor. 3. Now by the teeth of the Church is meant that esteeme discerning and applying of the word of God that she hath for her owne comfort and nourishment Hence Observe That the Saints doe comfortably feed on Christ and his word as on the heavenly food of their soules It is said in Psal 22. 26. The meeke shall eate and be satisfied and in Psal 132. 15. the meeke and needy shall have enough And Luke 1. 53. God filleth the hungrie with good things that is they shall be satisfied and filled with the good things of the Gospel And thus wisedome inviteth the simple To eate of her bread and drinke of her wine Prov. 9. 5. Thus Jesus tels the Jews that he was the bread of life Joh. 6. now it is upon Christ and on the sweet promises that the soule is nourished and it is the believer only can feed upon this spirituall food judging and discerning it aright So much for the commendation of the Churches teeth It followeth VERS 3. Thy teeth are like a thred of scarlet and thy speech is comely thy Temples are like a piece of pomegranate within thy locks UNto the three former now other two particulars of praise doe follow in this third verse viz. the lips and the Temples Touching the first he saith Thy lips are like a thred of scarlet and thy speech is comely The instruments of speech and the chiefest grace of the countenance are the lips and therefore the speech is commended by the instruments thereof which are the lips Thy lips are like a thred of Scarlet c. Here are two things commended in the lips First They are small in as much as they are resembled by a thred or line Secondly They be red of colour and therefore he mentioneth Scarlet a red colour of a double die Now if a Virgine be never so beautifull if her speech be rude and unpleasant it disgraceth all therefore he addeth Thy speech is comely Comely gracious and to be desired The Hebrew Nava signifieth comely beatifull amiable and to be desired 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cupivit concupivit affectavit in Niph 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Desiderabilis per metalepsin pulcher decorus conveniens fuit The Greeke translateth it goodly faire beautifull This comelinesse of the Spouse is in her sight countenance and speech Now by the lips of the Church are commended her prayers and praises her doctrines and thanksgivings which are all uttered with her lips The Spouse uttereth these not with swelling words of vanitie or taught by humane wisedome but by the Spirit of the Lord which poureth grace and utterance into the soule Now in that the Church is commended for her speech and that from the beauty of her lips Hence Observe That the spirituall prayers and praises of the Church are gracious and comely Hence it is that the very lips that are but the instruments of her speech are commended for their beautie The speech of man declareth what is in the heart for Christ saith Out of the abundance of the heart the mouth speaketh And a good man out of the good treasnre of his heart bringeth forth good things and an evill man out of the evill treasure of his heart bringeth forth evill things By nature there is nothing in mans heart but that which is corrupt and abhominable and so in all men as the the Apostle saith The poyson of Aspes is under their lips Rom. 3. But by the operation of the holy Spirit the hearts of the Saints are filled with faith and love and then the speech is gracious Such speech as proceedeth from a heart spiritualized winneth love and likeing It was said of Christ that he was fairer then the Children of Adam Grace was powred out of his lips Psal 45. And the Apostle prayeth that a doore of utterance may be opened unto him Let a man be never so learned if the doore of utterance be shut up his speech shall profit little It was falsly objected against Paul as a reproach unto him that he was rude in speaking 2 Cor. 11. 6. The truth is he willingly avoided that painted kinde of eloquence which carnall men and such as have itching eares doe commonly delight in but he wanted no kinde of utterance which was fit for the preaching of the Gospell to wit the plaine evidence and demonstration of the Spirit So much for the praise of the Churches speech set forth by the beauty of her lips The next particular followeth Thy Temples are like a piece of pomgranate within thy locks He describeth another part of the countenance or face viz. the temples of the head speaking also of them according to the custome then used women suffering their haire to hang about their temples because it 's said within thy locks By Temples are meant each of the temples of the head and hereby may be meant the cheekes also which are
it Thy love is fixed in the Table of mine heart The Hebrew is but one word and used onely in this place and signifieth a most ravishing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In pihil Incordiastime rapuisti animum meum vel traxisti animummeum and delightfull drawing of the heart by love I cannot expresse it neerer the Originall word then to say Thou hast unhearted me that is in effect thus Thou hast wounded or taken away my heart from me thou hast even ravished and overcome me with thy love Christ speaketh here to his Spouse as a man overcome with love for it doth exceedingly set forth the passion of love when the Bridegroome shall tell his Bride that shee hath gotten away his heart Hereby appeareth the super-abounding love of Christ towards his Spouse in that there be not any words sufficient fully to expresse the same Hence Observe That Christs heart and affections are exceedingly taken with his people Hence it is said that the Lord will rejoyce over his people as the Bridegroome rejoyceth over the Bride Isa 62. 5. Like unto this is that where the Lord saith in Zeph. 3. 17. The Lord thy God in the midst of thee is mighty he will save he will rejoyce over thee with joy he will rest in his love he will joy over thee with singing That is he will rest well-pleased and much delighted in his love and he will rejoyce over his Spouse with the highest pitch of joy yea he will rejoyce with singing which is the highest expression of joy and delight So then the heart of Christ being thus taken is meant his exceeding love whereby he rejoyceth over his people according as it is said in Isa 43. 4. Since thou wast precious in my sight thou hast been honourable and I have loved thee c. Thus Christ hath declared how neer and deare his Spouse is unto him by the simpathy of like mind and affection which is betweene him and his Church Now it followeth that he shews how neerly they are related one to the other by the band and consanguinity and conjugall amity My Sister my Spouse My Sister so Christ calleth his Church out of that respect and love he bears unto her We are told in Heb. 2. 11. That both he that sanctifieth and they that are sanctified are all of one for which cause he is not ashamed to call them brethren This tearme needs no explanation but let us observe hence That Christ stands neerly related to his people as a Brother c. This relation of brotherhood betweene Christ and his people is two-fold 1. By the right of nature as the Apostle saith Forasmuch as the Children were partakers of flesh and blood he also likewise tooke part with them that he might destroy through death him that had the power of death which is the Devill for he in no sort tooke on him the nature of Angells but he tooke the seed of Abraham wherefore it became him in all things to be made like his Brethren Heb. 2. 14. 16. So that Christ tooke our nature and was cloathed with our flesh to be made like unto us his brethren and in the same flesh The second right is of adoption for it is said when the fulnesse of time came God sent his sonne made of a woman and made under the Law that he might redeeme them that were under the Law that wee might receive the adoption of Sonnes Gal. 4. 45. And againe the Apostle saith As many as are led by the Spirit of God are sons of God Ro. 8. 14. whence the Apostle reasons thus If wee be Children we are also heires annexed with Christ Rom. 8. 17. So that the Saints lay claime to the riches and treasures of glorie by right of adoption and brother-hood with Christ Thus much for the band of consanguinitie That of conjugall amitie followeth My Spouse Christ calleth his Church Spouse named in Hebrew Callath of the perfection of her attire and ornaments as was intimated in verse 7. of this Chap. The Spouse is one that is alreadie maried unto her husband so that this title of Spouse shews how the Church is to Christ The Spouse is most deare to her husband saith Solomon for she is the crowne of his head Prov. 12. Hence Observe That the Church is the Spouse of Christ Hence it is that she is called the bride the Lambs wife who is prepared as a bride adorned for her husband Revel 21. 2. 9. And the Lord saith I have married thee to my selfe in righteousnesse judgement mercie and compassion Hos 2. 19. Wee are not to take the words in a carnall sense but that God hath framed words to our capacitie only for what termes could be more effectuall to expresse his love then the names of Sister and Spouse The last thing in this verse wherewith Christ was so much taken in his affections with his Spouse is by the commendable things which he saw in her which made him so to fix and ground his affection First The comelinesse of her person Secondly The ornaments wherewith she is decked With one of thine eyes and the chaine of thy neck With one of thine eyes or one looke from thine eyes The eyes of the Spouse were commended in verse 1. where they were likned to Doves eyes for being simple chast pure by this is meant the chast eye of faith whereby the Saints looke up to Christ Hence Observe That Christ is much taken with the least looke of faith from his Saints For Christs beholding of the faith of the Spouse it maketh such deep impressions in him of her idea and forme of beautie that his affection is so rooted in her heart that it cannot be removed nor concealed It is added And the chaine of thy neck The chaine of the neck is an ornament added to naturall beautie and doth often signifie Gods Laws and Ordinances as appeares Pro. 10. 9. and also signifies the graces of the Spirit and fruits of faith as was opened at large in chap. 1. 10. So he meaneth by the chaine of the neck the ornaments of the Spirit and of grace which is the Law of Christ in the inner man Hence Observe That it is Christs owne graces in the soule that he is so much affected with in his Saints God cannot delight in any thing besides himselfe and therefore it is the manifestation of himselfe in his Saints that draweth such high expressions of love and delight in him towards them Therefore he indueth his Church with gifts of his owne spirit to make her seeme beautifull where he saith I have cloathed thee with broidered worke shod thee with badgers skins girded thee with fine linnen covered thee with silke decked thee with ornaments put bracelets on thy hands and a chaine upon thy necke Ezek. 6. 10. By these outward ornaments are meant the inward graces of the Spirit which proceed Si ergo dona dei sint bona merita non deus coronat merita tua tanquam
hath of the spirituall anointing of his Spouse is that it farre excelleth all delightfull and sweet smelling odours in the world synecdochically signified by ointment of sweet spices one pleasant spicies or kind for all the rest Christ proceedeth in the commendations of his Spouse saying VERS 11. Thy lips O my Spouse drop as the honey-combe hony and milke are under thy tongue and the smel of thy garments is like the smel of Lebanon HEre are in this verse two things highly praysed in the Spouse First Her speech Secondly Her sweet savour Her speech is compared First To the sweet droppings that distill from the honey-combs in these words Thy lips drop as the honey-combs Secondly Her speech is not only most sweet but wholsome and nourishing which is expressed in these words Honey and milke are under thy tongue Lastly The sweet savour of the Spouse is commended in that it is added And the smell of thy garments is like the smel of Lebanon Thy lips drop as the honey-combe c. By the lips of the Spouse is meant her speech both private and publique whereby shee uttereth most sweet and delightfull words to wit of faith and holinesse such words of preaching his doctrines extolling his praises are as pleasing to Christs eares as the honey-comb it selfe is pleasant to the tast And he putteth the lips which are some of the instruments wherewith a naturall voice is framed and words are uttered for the speech it selfe or things spoken By this similitude of the honey-combe the word of God is praised in Psal 19. 10. where it is said that the judgements of the Lord are sweeter then the Honey-comb or the droppings of the Honey-comb that is that which commeth forth without pressing and is counted the sweetest and purest honey Now by this comparison is meant that as the sweet drops of Honey that distill from the Honey-combs so be the words that come from her mouth Hence Observe That the speech of the Saints in their prayers and praises are sweet and gracious Christ tells us That out of the abundance of the heart the mouth speaketh and a good man out of the good treasure of his heart bringeth forth good things c. The language of Canaan is a pure language and lips that are pure drop forth pure words When the heart is cleane the mouth speaketh pure things Where there are lying slandrous words taunts and revilings and much vaine babling these proceed from the evill treasure in mans heart But they whose lips drop as the Honey-combs have their Speech alwayes gracious powdered with salt to know how to answer every man Collos 4. 6. Even such as minister grace to the hearers Ephes 4. 29. As grace was powred into the lips of Christ Psal 45. 2. So by the communication of his grace the speech of his people is made gracious The Prophet complained That he was a man of polluted lips then the Seraphin flew unto him with a hot coale in his hand which he had taken from the Altar with the Tongs and touched his mouth and said lo this hath touched thy lips thine inquity shall be taken away and thy sin purged Isa 6. 5 6 7. All our sufficiency is of God as saith the Apostle 2 Cor. 3. 5. And therefore all holy speech proceedeth from him for none can say Jesus is the Lord but by the spirit of God 1 Cor. 12. 1. But now further the speech of the spouse is not onely most sweet but wholesome and nourishing which is expressed in the following words Honey and milke are under thy Tongue Honey and milke are for nourishment it is said of Christ in his Child-hood Butter and Honey shall he eate untill he have knowledge to refuse evill and doe good Isa 7. 15. The Land of Canaan is called in sundry places of the Scripture a Land that floweth with Milke and Honey meaning that it had abundance of all things profitable and pleasant for this life understanding by Milke things of necessary and profitable use and by Honey things of pleasure and delight and so the holy Spirit here doth meane the sweet comfortable and nourishing words of faith love and the like Also we may understand fit food for all sorts of Christians both for strong ones and weake ones Milke most properly belongeth to children as appears 1 Cor. 3. 2. Heb. 5. 12 13. And Honey to them of more strength as examples of the Scripture and reason it selfe teacheth in Jonathan Sauls Sonne 1 Sam. 14. 27. And in John Baptist Mat. 3. 4. Thus it pleaseth God in the Scripture to compare the doctrine of the Gospell which proceeds out of the mouth of the Spouse to Milke to Honey to Wine to Water and many such like things See Isa 55. 1. Psal 19. 10. By under the tongue seemeth to be meant the secret and inward parts as the mind and heart Thus David is said to exalt God under his tongue Psal 66. 17. declaring his uprightnesse and sincerity thereby It is said in Prov. 5. 3. The lips of a strange woman drop as an Honey-Comb and her mouth is more smooth then Oyle Now by this shee is said to intice men to folly and as it followeth in the next verse The end of her is bitter as worme wood sharp as a two-edged Sword her feet goe downe to death c. And the Apostle saith that some by good words and faire speeches deceive the hearts of the simple Rom. 16. 18. And the Psalmist speaketh thus The words of his mouth were sweeter then Butter but war was in his heart his words were softer then Oyle yet were they drawne Swords Psal 55. 21. And Adders poyson is under their lips Psal 140. 3. Of the wicked it is said Their throat is an open Sepulcher they have used their tongues to deceit the poison of Aspes is under their lips their mouth is full of cursing and bitternesse By these speeches are meant the deceitfullnesse of the wicked So on the contrary when it is said Honey and milke are under her lips it is meant of the sincerity of her graces So that the words of faith and holinesse which proceed from sincerity and uprightnesse of heart are very comfortable and nourishing words Hence Observe That the words of the Spouse which proceed from faith and sincerity are not onely gracious but nourishing words The Apostle Peter desireth the Saints to drinke of the sincere milke of the word that they might grow thereby 1 Pet. 2. 2. That is the word of the Spirit given out by the Saints The plenty of grace in the times of the Gospell is promised under the simily of abundanee of milke and that every one should eat butter and honey Isa 7. 22. Gracious and heavenly words proceeding from the Spirit of God in the Saints such administer grace to the hearers Ephes 4. 29. So much for the sweet wholesome and nourishing Speech of the Spouse now followeth the praise of her sweet savour And the smell of thy
Garments is like the smell of Lebanon Lebanon was a place where grew most sweet Trees and Herbs concerning the pleasantnesse whereof we have spoken before The Lord promiseth his people that their smell should be as Lebanon through the dew of his grace Hos 14. 5 6 7. As Lebanon was more sweet then all other woods so is the grace of the Spouse above all worldly graces Now in that he saith Thy Garments smell c. he seems to allude to a Speech borrowed from Isaac when he blessed Jacob where it is written He came neere and kissed him then he smelled the savour of his garments and blessed him and said behold the smell of my Sonne is as the smell of a field which the Lord hath blessed Genes 27. 27. So here he commendeth the smell of the Garments of the Spouse meaning that the graces and gifts wherewith he had adorned the Church as particularly her faith doctrine and conversation and administrations were the same as in respect of pleasant delight yea more to him by much then sweet smelling Garments were to joyne lovers together Hence Observe That the Spouse is perfumed with such graces that all her Garments have a smell of sweet odours This is not meant of bodily cloathing for many of the Saints have lived in poverty cloathed in simple apparrell but it is to be understood of the spirituall cloathing where the filthy raggs of the old man are put off and the new man put on which is renewed in knowledge after the image of him that created him Col. 3. 9 10. This is the cloathing of which it is said Thou hast a few names in Sardis which have not defiled their Garments and they shall walke with me in white for they are worthy Rev. 3. 4. He was cast forth from the marriage that wanted the wedding Garment Mat. 22. for the Garments of the Bride are sweet even as the savour of Lebanon where pleasant and odouriferous Trees Herbs and Spices grew in abundance The Garments of Zion are called beautifull Isa 52. 1. And the righteousnesse of the Saints is said to be of White linnen cleane and bright Revel 19. 8. for they have put on Christ Gal. 3. 27. God maketh manifest the savour of his knowledge by them in every place for they are unto God a sweet savour in Christ 2 Cor. 2. 14 15. But as Jacob was cloathed with the Garments of Esau his elder Brother which gave such a sent by which he got the blessing so the Spouse is cloathed not with his owne Garments of fleshly wisdome or legall righteousnesse but with the glorious Garments of Christ being cloathed with the anointed so that in commending her Garments he commendeth but his owne anointings in the Spouse wherewith shee is cloathed Thus have we seene very great commendations of the Church but yet here are further for it followeth VERS 12. A garden inclosed is my sister my Spouse a spring shut up a fountaine sealed CHrist being about to commend the fruits which he caused the Church to bring forth doth first set forth her aptnesse thereto in this verse and in the two following verses doth also commend the fruits themselves by numbring up their sorts The aptnesse of the Church to bring forth fruits as are mentioned in the next verses is set forth by two similitudes both which set forth her praise 1. Shee is compared to a Garden inclosed 2. Shee is likened to a Spring or Fountaine shut up and sealed The first comparison sets forth the praise of the Spouse 1. In her safe protection in Christ 2. Her faithfullnesse and chastity to him for she is as a Garden inclosed Secondly shee is highly extolled in that Christ is as a spring of living waters unto her and she alone partaketh of his heavenly treasures In that it is said she is a spring shut up a fountaine sealed So that though many in the world are made partakers of many outward priviledges yet onely the Saints are made partakers of the sweet waters of life A Garden inclosed is my Sister my Spouse c. If we observe the fore-going words we may read Thou art a Garden This word Garden notes the comelinesse of the Church and the pleasure that Christ took therein It hath its name in Hebrew of Protection and preservation because great care is taken of a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hortus a rad 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Operuit protexit defendit conservavit Garden The Church is here so called as in vers 13. an Orchard or as it is in the Hebrew a Paradise as if it were the onely Eden of delight All the world is a wildernesse or wild field in comparison unto it Hence Note That the Spouse is Christs Garden of delight So Christ compareth his Church to a Vineyard Now will I sing to my Beloved a song of my Beloved touching his Vineyard My Beloved had a Vineyard in a very fruitfull hill he hedged it and gathered out the stones planted it with the best plants built a Tower in the midst thereof and also made a Wine-presse therein Isa 5. 1 2. The Church is Gods Garden or Orchard and that in these respects 1. The Garden is severed from all the rest of the ground from the field and from the wildernesse So the Saints are severed to be elect vessells of honour from the other Clay which is o 〈…〉 ed to make vessells of wrath Jacob and h 〈…〉 ity was separated being Children of the Promise from Esau and his Posterity which are according to the flesh Paul was separated to the Gospell Rom. 1. 1. And which is more he was separated from his Mothers womb and called him by his grace to receive his Sonne in him Gallath 1. 15. 2. In a Garden are all manner of pleasant and wholsome Hearbs and Trees growing So in the Church are all manner of usefull spirits springing up as the Trees of righteousnesse to the praise of God 3. A Garden is a place of pleasure where men use to refresh themselves and take pleasure to walke in So Christ taketh pleasure in his Church where he saith Thou art all faire c. yea Christ doth walk delightfully in this Garden and calleth his friends thither to walke with him 4. In a Garden is abundance of paines taken to plant and dresse and the like So Christ worketh in his Garden where he saith Know yee not that I must goe about my Fathers businesse Luke 2 49 He saith he hath finished the worke which the Father gave him to doe John 17. 4. And what could I have done more for my Vineyard which I have not done 5. A Garden is commonly planted with the best plants as God planted Eden and the Master of the Vineyard did the like in his Vineyard Isa 5. 1. 80 that the Trees of the Garden grow not naturally as those in the Wildernesse which beare no fruit but are planted by the labour of the husband-man Thus David saith The just man
opening North and South fit for every season to make the garden prosper Then she setteth downe the parts of her prayer for his presence in two respects First To minister unto her the cause of all fruitfulnesse both for winde and weather and nourishment of water all which is meant in these words Arise North and come South and blow on my garden let the waters of his spirit overflow all my spices Secondly To accept from the Church the pleasant fruits of holy services the oblation of men renewed by the Spirit the fruits of the lips in praise and thanksgiving c. in saying Let my beloved come into his garden and eate his pleasant fruit A fountaine of gardens c. This seemeth to be the speech of the Spouse unto Christ O thou fountaine c. Now whereas the Lord had commended the Spouse in the former verse to be a sweet garden so well watered and of such precious plants she now ascribeth all the praise thereof unto him as if she had said thus I humbly acknowledge the things to be in me that thou hast said howbeit I confesse that they are not of my selfe but from thee the fountaine of all good things and though that I do performe the dutie of a fountaine towards mine yet thou art he to whom indeed the name of fountaine and living waters yea of life it selfe doth only appertaine yea thou art the only fountaine and I doe but water others as from thee O fountaine of gardens c. It is from the fonntaine that all the Rivers flow in Psal 104. 10. which water the gardens and plants in them so making them greene and fruitfull The Prophet Ezekiel speaking of the glorie of Assiria comparing him to the Cedars of Lebanon with faire branches saith The waters made him great the deep set him on high with her rivers running about his plants c. Ezek. 31. 4 5. And so when desolation is threatned to the Church of the Jewes it is likened to a garden that hath no water Isa 1. 30. It is to be noted also that the universall Church is but one garden and all the particular Churches be gardens so that her speech and his doe not differ when he calleth her a garden and she calleth him a fountaine of gardens when he calleth her a fountaine sealed up which doth water all the plants shee doth acknowledge the truth thereof unto his praise affirming that he is the fountain of the gardens that is looke whatsoever waters of life be in her yea in all particular Churches they flow from him he is the fountaine Hence Observe That Christ is an overflowing fountaine of living water refreshing the garden of his Church with streames of his fulnesse The Spouse doth acknowledge all her supplies from him in one word when she calleth him a fountaine of gardens It pleased the Father that in him should all falnesse dwell Col. 1. 19. And in him dwelleth all the fulnesse of the God-head bodily Col. 2. 9. Now of his fulnesse have we all received and grace for grace Joh. 1. 16 And he he is made unto us of God wisedome righteousnesse sanctification and redemption 1 Cor. 1. 30. Christ by his Spirit doth refresh his Churches and all their plants satisfieth their soule in drought and maketh fat their bones that their soule is Like a watered garden and they shall not sorrow any more at all Jer. 31. 12. She addeth A well of living waters The Spouse meaneth by this word continuall waters and such as cannot be drawne drie thus the well that Isaacs servants diged in the valley is called a well of springing waters Gen. 26. 19. in the Hebrew it is living waters that is such as springeth continually and drieth not up so that by living water here is meant springing and running water such as is not dry with heat neither putrifies but is alwayes wholesome and giveth life continually Hence Observe That Christ is a continuall spring of living water to refresh and comfort his Church with all supplies The graces and waters of life which doe flow from Christ upon his Church are such as can never be dryed up they flow from a bottomles fountaine albeit he bestoweth his graces and gifts from time to time in never so great abundance yet they be not diminished Christ is a fountaine never drawne drie though he communicate never so much yet he hath never the lesse in himselfe so Christ giveth water of life of which whosoever drinketh It shall be in him a well of water springing up into everlasting life Joh. 4. 14. And againe speaking of the Spirit which they that believe on him should receive he saith He that believeth on me c. out of his belly shall flow rivers of living water Joh. 7. 38. Christ is an everlasting spring alwayes sending forth waters of life to refresh his Saints the supply that he gives is constant 't is not like a winter-bourne that failes and dries up in the Summer but like an ever springing fountaine whose streames are never drie Now she still proceedeth in the commendations of her beloved and saith And streames from Lebanon Streames running or flowing from Lebanon the water that came from Lebanon was pure and cleare water yea Jordan it self watering the Land of Israell came after a sort from thence and no doubt but the water of Lebanon tasted of that sweetnesse that is mentioned before in vese 11. of this Chapter Lebanon being a place of so many sweet Trees and Plants the streames flowing thence must needs be sweet also even as the waters that flow out of the hils where Cinamon and Cloves grow do also partak of the sweetnesse thereof Then the summe of all is thus much the Spouse commendeth Christ first for the fulnesse and plenitude of all graces in that she calleth him The fountaine of gardens Secondly For the perpetuitie of the graces in that she calleth him The well of living waters And lastly For the sweetnesse and pleasantnesse of the same in that she resembleth him to the most sweet and pleasant waters flowing from Lebanon Hence Observe That the water of life flowing from Christ to his Saints is very sweet and plevsant David saith Thou leadest me by the still waters In the Hebrew it is Waters of rest that is most quiet calme and still waters such as give rest and refreshing Christ which is in the middest of the throne of God shall lead his Saints to the sweet pleasant and lively fountains of waters Revel 7. 16. 17. This water is excellently resembled by the water of the sanctuarie spoken of in Ezek. 47. 6. 10. where waters issuing out of the Sanctuarie ranne along Galilce and to the plaine and into the Sea c. and every living thing that moveth whithersoever the Rivers come shall live c. and every thing shall live whither the River commeth So in Revel 22. 1. Out of the Throne of God and of the Lamb a pure River of water of life proceedeth
inhabitants of Jacob glorious things are spoken of thee O thou Citie of God Psal 7. 8. 2. 3. And The Lord hath chosen Sion and loved to dwell in it this is my rest for ever here will I dwell for I have delight therein Psal 132. 13. 14. Againe Mount Zion lying North-ward is faire in situation it is the joy of the whole earth and the Citie of the great King Psal 48. 23. And as God taketh delight there so must men also because God is there David saith He shall lead me into the pathes of life in his presence is fulnesse of joy at his right hand is pleasure for evermore Psal 16. 11. Now followeth the description of the Church and the sweet compellation which Christ giveth her My Sister my Spouse Here is both affinitie and consanguinitie all the neerest bonds of relation that may binde Christ and his Spouse fast together This hath been spoken of already in the 9. verse of this Chapter and therefore I shall not stand on it now only thus much this sheweth the excellencie of the Spouse in that she is neerely related unto Christ that she is his Sister by blood as I may so speake having one nature one Spirit and one father hence it is Christ saith to his Disciples I goe to my Father and to your Father to my God and to your God Joh. 20. 17. Christ became our Brother by incarnation bone of our bone and flesh of our flesh And wee are made his Brethren by adoption having received of the same spirit with him crying Abba Father Hence it is he is not ashamed to call us Brethren Heb. 2. For wee are with him made partakers of the divine nature 2 Pet. 1. 4. And againe by marriage wee are his Spouse and that by gift of the Father and also by his owne consent so that there is a sweet conjunction and union a sweet intercourse of love and communion betweene Christ and the Spouse so that by this mysticall union and sweet communion Christ is to his Spouse a friend a head a Brother and a Husband So much for the compellation Now followeth the actions of Christ being come into his garden I have gathered my myrrhe with my Spice I have eaten my honey-comb with my honey I have dranke my wine with my milk The Spouse before intreated Christ to come into his garden and eate his pleasant fruit he accordingly comes in even to her desire and did not only feast on the Churches provision but also brought more with him I have gathered my myrrhe with my Spice c. For myrrhe it was one of the chiefe spices as you have heard used in the composition of the sweet ointments Exod. 30. 23. with such ointments they used to annoint their friends at feasts this was more largely expounded in Ch. 1. verse 13. With my spice that is with my other spices or aromaticall fruits meaning all the severall fruits of the spirit which are all swâ—eaed by an influence from the Spirit As in nature there is one common influence from heaven but yet variety of flowers and sweete spices in their severall kinde with a different kinde of sweetnesse so all graces have their originall from a common influence of Christs spirit though they differ one from another and are all accepted of God from whence they come I have eaten my honey-comb c. The word doctrine of Christ which flow from his Spirit are likned to honey and the honey-comb to wine and milke Psal 19. 11. and 119. 103. Isa 5. 51. 1 Pet. 2. 2. for as milke and honey nourish and strengthen and wine increaseth spirits so the doctrine of the Gospel the spirit of Christ and the sence of his love is far more comfortable and sweeter to the soule Under these severall sorts he meaneth still the sweet pleasant and profitable fruits that the Church did yeild unto him declaring thereby that he did most favourably accept his owne graces in his Spouse and that he was much delighted therewith yea more then any man is or can be in gathering most sweet and smelling hearbs and spices or in eating honey yea though he eate it so greedily that he doe withall devoure the combe or in drinking the best wine and purest milke Hence observe First That God accepts of his owne graces in his Saints and delights in them God must needs accept of such graces that are his owne and delight in such services that come from love God first accepts of Christ and then of us and what comes from us in him The Apostle willeth us To offer up our selves a holy and acceptable sacrifice to God Rom. 12. 1. God doth not only accept but he delights in the graces of his Spouse hence it is he comes with new supplies of grace enlarging his love and benefits as it is in Matth. 25. 29. To him that hath shall be given And in Rev. 22. 12. I come and my reward is with me Christ never comes into the soule but he brings rewards with him of the increasings of those graces that were in the soule before Thus we see that Christ upon the desire of the Spouse doth come unto her with acceptation of the fruits of his owne spirit in her and with new increasings thereof Secondly Observe That Christ doth accept of delight in and increase the least of his owne graces in the Saints All the graces of the Spouse though never so little or small are accepted not only her honey but her honey-comb not only her wine but her milke her weake services as well as her strong because the spirit flowing from Christ unto her sweetneth all Christ doth extol his owne grace O woman great is thy faith Matth. 15. 28. Now followeth Christs invitation of others unto this banquet in these words Eate O friends drinke yea drinke abundantly O Beloved In these words Christ speaketh as at a Feast chearing up his friends as partaker with him of all those divine graces and fruits of the spirit before mentioned Christ is the Master of this heavenly banquet and it is he that here cheereth up his guests It was the custome of the Jewes to powre ointment on their guests to shew their welcome and cheere them up So Christ doth powre out the ointment of his grace and spirit to welcome and cheere up his Saints as appeares in these words Eate O friends c. Hence Observe That there is a mutual feasting between Christ and his people Christ provides a heavenly banquet of all spirituall dainties Of fat things and the marrow of fatnesse wine and wine on the Lees Isa 25. 6. and then cals his Saints as his friends to partake of those dainties Christ is the fountaine streaming it selfe forth to refresh the Citie of God Secondly Observe That Christ doth abundantly satisfie his people with all good things Eate yea drinke abundantly c. that is be ye plenteously filled with my grace and spirit no man goeth hungry from a feast in Christ
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
under the apple-tree there thy mother brought thee forth there she brought thee forth that beare thee THE Church going about to declare the love she carried towards her head and husband Christ doth in this verse in the first part of it by way of demand speake of her selfe and the latter part taking upon her the person of Christ she sheweth what great favours and graces she had received from him There is nothing by the speech it selfe that discovers whether Christ or his Spouse uttered these words But the Hebrew text declareth it to be spoken by the Spouse because this clause I raised thee up c. And also this Thy mother conceived thee are spoken in the masculine gender as to a man and not as unto a woman and so wee take them for the words of the Spouse setting forth the vehement and ardent loves of hers unto Christ in respect of those many favours she had received from him In the words then shee setteth forth the vehemencie of her love First as it were by comparison saying Who is this that commeth up c. Secondly the place from which she ascended from the Wildernesse Thirdly The manner of her ascension leaning upon her beloved Fourthly the meanes of her ascension I raised thee up under an Apple-tree there thy Mother brought thee forth c. Who is this or who is she for so we may reade the words that commeth up c. some thinke that this speech implyeth the springing up of a new Church conducted by Christ through the Wildernesse of this world others understand it to be the speech of the daughters of Jerusalem admiring at the encrease of faith and grace in the Spouse but we may understand it of the Spouse her selfe admiring at her selfe being filled with grace and being cloathed with so many mercies by Christ as if she should say where is she to be found that hath shewed the like love to her welbeloved that I have shewed unto mine that hath taken such travaile and indured so many afflictions passed through so many perils to come to her beloved as I have done to come unto mine Hence Observe That the Saints do admire their own ascension unto Christ It is their glorie and Crowne it is their joy and boafting all the day but wee must also know that the boasting of the Saints is not from any thing of their owne they cannot so admire their own strength or parts as in the power and strength of Christ by which they are brought up unto him Now that then which the Saints doe so much admire is that shee should ascend up from the earth to live in Christ and that in the power and goodnesse of Christ Secondly The place from whence she ascended is mentioned From the Wildernesse The Wildernesse is sometimes taken for the people of this world out of which the people of God are called and chosen Ezek. 20. 35. John 15. 19. but wee may rather take it here for the former state of the Spouse in the state of sinne and ignorance under the bondage of the powers of darkenesse from which she escaped by Christ for the Wildernesse was a drie and thirsty land a land of drought and of the shadow of dearth Ezek. 19. 13. Jer. 2. 6. The Wildernesse is cloathed with no beautie whereby men should delight in it or desire to dwell there but it is rather a place of Dragons Foxes and Tigres and all wilde ravenous Beasts Hence Observe That the Saints ascend up to Christ out of a low darke desolate Wildernesse Their state is a Wildernesse condition desolate lost and forlorne till they ascend up unto Christ there be many dangers ina Wildernes so the soule is in a lost dangerous condition till it ascend unto Christ the true Canaan and Land of plenty and rest A man in a Wildernesse knows not which way he goes whither forward or backward no more doth the soule while it walks in the Wildernes of darknesse and confusion under the power of hell and death surely this must needs be a blessed ascension to ascend out of a desolate Wildernes unto Christ the true center and rest of the soule It followeth Leaning upon her beloved Here is set downe the manner of the Spouses ascension Leaning upon her beloved or adjoyning associating her selfe with her beloved The Spouse doth not use this speech onely to note her love towards Christ as it was the custome for men to leane upon them whom they best liked as appears 2 Kings 5. 18. but also to set out the strength and comfort she had from him without whom by reason of her owne weaknesse she had never beene able to get out of the Wildernesse Hence Observe That the Saints ascend up unto Christ by the assistance of divine power from Christ All the strength of the Spouse was in the power of Christ who upheld her and sustained her steps carrying her through all dangers and difficulties The Spouse is by Christ made perfect stablished strengthned and settled 1 Pet. 5. 10. This divine assistance was foretold by the Prophet in Gods dealing with the people of Israel when he put his holy Spirit in his people and led them through the deep as an horse in the wildernesse they stumbled not as a beast goeth downe into the valley the spirit of the Lord quietly led them so didst thou lead thy people to make thy selfe a glorious name Isa 63. 11. 13. 14. So here the Spouse acknowledgeth all her strength and stay to be from Christ and from the power of his might It followeth in the next verse I raised thee up under the Apple tree The Spouse is said sometimes to raise up Christ as in Psal 44. 24. Stir up why sleepest thou Lord And the Saints are said to stir up themselves and take hold of his strength in Isa 64. 7. but the Spouse being but the instrument of Gods power and goodnesse she doth as it were speake in the person of Christ and as Christ gives life to his people so his people are said to give life to him and raise him up as it were from sleep and from death This raising up was under the Apple-tree the tree of life and grace whose shadow and fruit had beene delightfull to her to which tree Christ himselfe was likened Chap. 2. 3. So that the Spouse is said to raise up Christ in his owne power under the Apple-tree towit under his shadow and fruit whereby she her selfe was comforted and refreshed Hence Observe That Christ is raised up by or in the Saints by his owne power Though the Saints are said to raise up Christ it 's under the Apple-tree it 's in Christs owne power so it is no more but Christs raising himselfe in the Saints Christ by the divine power raised himselfe out of the Grave so by that divine power he doth rise in the Saints by which power they are said to raise up Christ and therefore what Christ is said to doe unto the Saints
All this shews how precious and how deare the Spouse was to Christ that he keepeth it himselfe and how faithfull the Spouse is to him that doth bring forth her fruits to none but him Christ having thus declared the care he had over his Church he now layeth a charge on her in the Verse following VERS 13. O thou that dwellest in the Gardens the companions bearken to thy voyce cause me to heare it AFter that Christ had extolled the excellency of this Vine that is of his Church he turneth his speech unto her giving her thereby as it were to understand that he had done all this not onely for her comfort but also for her instruction for her comfort in that she was so highly yet truly commended for her instruction that she might learne thereby to extoll him in deed and in truth that had been so liberall in her commendation O thou that dwellest in the Gardens Christ giveth a solemne charge and prescribeth a duty to be performed which is described first by the place of her abode Among the Gardens c. The Participle being of the Feminine Gender sheweth that it is the Church not Christ that is here spoken to we may render it O inhabitresse Christ speaks to his Spouse dwelling in the Gardens that is in the Churches in which the universall Church is after a sort resident and a continuall dweller Christ yet notwithstanding having care both over the whole and over every particular one pruning and dressing them as appears by the particular Churches mentioned Revel 1 2 3. Now in that the Churches are called the Gardens Observe That the Churches of Christ are the severall Gardens of the Lord. The whole Church is called a Garden full of all sweet plants as we had before in this Song The particular Churches which are parts of the whole be called Gardens now in that the universall Church even the Spouse of Christ is spread over all she is said to dwell in Gardens that is in all the particular assemblies which know and worship Christ aright throughout the world Her care is over all they be all her Children and her plants and so she is said to dwell in the Gardens she dwelleth in her judgement heart and affections in all the Churches The companions hearken to thy voyce cause me to heare The Spouse is enjoyned to publish adn preach the Gospel of Christ and the persons to whom shemust preach are her Companions By Companions he seemeth to meane her fellow-Christians partakers of the same faith and Spirit and grace 2 Pet. 1. 1. These Companions or Fellows doe attend to the voyce of Christ published by the Spouse Now in that it is added Make me to heare it our English Translation hath the particle It added which is not in the Hebrew Text the words are no more then make me to heare and it doth signifie to Preach because they that preach make those to heare whom they preach unto so that we may understand the words thus Preach me c. for that is the great office of the Church to preach and publish Christ as if Christ had said Preach me to thy Companions and fellow-Christians that attend to thy voyce let thy doctrines be my Gospell not mens traditions Hence Observe First That it is the Office of the Church and Saints to preach and publish Christ This the Apostle exhorteth unto when he saith Let the word of God dwell in you plentifully in all wisdome teaching and admonishing your selves in Psalms and Hymmes and spirituall Songs singing with grace in your hearts unto the Lord Col. 3. 16. This preaching of Christ is a special argument of the love of the Spouse unto her members as appears by the words of Christ when he saith Peter lovest thou me feed my Lambs John 21. 15. As if he should say this is a great fruit of thy love which I require preach me to my people So the Spouse professing that great abundance of her love to Christ a little before in this Chapter Christ requireth that she will manifest it in preaching him before the Saints As if Christ should say manifest thy love unto me by preaching and publishing me laying open the treasures of life and salvation that are in me unto those that hearken Herein then lieth the performance of a great duty of the Spouse a singular declaration of her love to Christ that she preach him that she publish and lay open all the treasures of life and glory that be in him Secondly Observe That such as preach the Gospell to the Saints must preach to them as to fellow Christians This implieth that those that preach to the people must not Lord it over them not as to be Lords over their faith as the Apostle saith but to be helpers of their joy Paul thoughan Apostle yet he was a Servant of Jesus Christ as in Rom. 1. 1. The Angell said to John which would have fallen downe before him See thou doe it not for I am thy fellow-servant Rev. 21. 9. Those that preach the Gospell must preach as to fellow-members of the same body companions in the faith and Spirit of Christ they should communicate unto them the things they have received from Christ as unto brethren and fellow-members of the same body Thirdly Observe That the most precious treasures of the Gospell should be especially discovered and preached to the Saints So here the companions are said to be such as heare and unto them the Spouse is enjoyned to Preach Christ It is most true that the Gospell is to be Preached to every creature under Heaven yet Christ saith Give not holy things to dogs neither cast Pearls before Swine The precious treasure of the Gospell is to be communicated especially to the Saints and such as have a high esteem thereof to those that have their ears boared of God and made to heare and receive those precious things The Apostle saith We preach Christ crucified even to the Jews a stumbling blocke and to the Gentiles foolishnesse but unto them which are called both of Jews and Grecians we preach Christ the power of God and the wisdome of God 1. Cor. 1. 23. And againe the Apostle saith I am not assamed of the Gospell for it is the power of God unto salvation unto them that believe to the Jew first and also to the Gentile Rom. 1. 16. The Gospell is most effectuall to the Saint they are the companions that hearken to the doctrine of Christ Lastly Observe That the Spouse is to preach Christ onely without mixture of mens traditions Cause me to heare cause me and none besides me to be heard Preach not the doctrines and traditions of men but preach onely the doctrines of my Gospell Christ condemned the Pharisees for that they preached for doctrines the traditions of men and so neglected the doctrine and word of God And now followeth the last verse VERS 14. Make hast my beloved and be thou like a Roe or young Hart
himselfe hath decked them and he doth not so much regard their spots and deformities because he hath by his sanctification and cleansing washed them all away and made his Church glorious to himselfe not having spot or wrincle Ephes 5. 26 27. He will cleanse us by the washing of water by the word it is a promise of free justification and sanctification by faith in Christ And the Apostle John tells us That the blood of Christ washeth us from all sin 1 John 1. 7. That is from the guilt of all sin and also from the filth and staine of sin And Paul in Tit. 2. 14. he hath purified unto himselfe a peculiar people That is he hath separated and consecrated a people holy for himselfe zealous of good works And Christ's blood purgeth our Consciences Heb. 9. 14. Now in that Christ hath washed and purged his Church he hath demonstrated the greatest love and liking unto her according to this we have an expression in Revel 1. 5. where the Apostle saith that he hath loved us and washed us in his blood The greatest demonstration of his love was in that he shed his blood for us for the cleansing of us from our sins Thus the Church is made faire and beautifull in the sight of Christ even by the washings of his blood Againe shee is beautifull in respect of all those graces that Christ hath endowed her withall as faith love hope patience and the like In Ezek. 28. 7. the Prophet mentioneth the beauty of wisdome And when the Church shall obey Christs voice and forsake her owne naturall corruptions it is said he taketh delight in her beauty Hearken O Daughter and consider and incline thine eare forget also thine owne people and thy Fathers house so shall the King greatly desire thy beauty c. Psa 45. 10 11. Thus much for the proposition the comparison follows Thou hast Doves eyes Concerning the comparison betweene the Churches eyes and Doves let us inquire first what these eyes be secondly wherein they be compared to Doves The Hebrew word that signifies an eye doth also signifie a Well or Fountaine because the eye is of a watery 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Oculus pe synecdochen aspectus quia aspectus est in oculo Per metaphoram fons ex quo tanquam ex oculo aqua efluit constitution and because it is the greatest in let to evill of all the Members of the body and it being the cause of much sin and misery therefore God hath placed in it the greatest tokens of sorrow and lamentation The eyes of the Saints may be referred to these three sorts they be Corporall Mentall or Personall 1. The corporall or bodily eyes be externall instruments seated in the head as the windows of nature having lids for drawing up or letting downe according as the inward sense instincteth Unbridled eyes are said to be full of adultery 2 Pet. 2. 14. And eyes beholding strange women Prov. 23. 33. The eye is an inlet to filthinesse and uncleannesse hence it is Job saith he had made a Covenant with his eyes Job 31. 1. 2. For mentall eyes they be the inward senses of nature as Imagination Phantasie Conceit c. all these have their seat chiefly in the head commanding all the externall senses as they please All which senses are comprehended in the word Minde now as for the naturall man he mindeth earthly things Phil. 3. 19. And therefore the Apostle enjoyneth the Saints to be renewed in the Spirit of their mind Ephes 4. 23. and that according to the Creation that is in righteousnesse and true holinesse The mind is the eye of the soule so that he meanes not a bodily change but a change but a change of the faculties of the soul and that of the highest faculty namely the understanding and reason By which also the Spirit of God doth work upon all the inferiour faculties 3. For personall eyes they be such as be imputed to be such in respect of their Office and place and such are the Ministers of Christ those that have received some excellent gifts from the Lord as in 1 Cor. 12. 12. 17. If the whole body were an eye saith the Apostle where were the hearing The Apostle speaks this lest any should be discontented at the meannesse of their gifts in comparison of others and also sheweth them that if it were so as they desired to wit that all should be quall one to another in the gifts of the Spirit there would be a destruction of the whole body for it could not be a body unlesse it were made of many Members knit together and diverse one from another Now Magistrates they should be eyes to the Common-wealth and for such as the Lord hath cloathed with his Spirit for to administer the word of truth such are as eyes to the Church of Christ Now I might come to examine what Doves be to whom these eyes are resembled they are Birds well knowne amongst us and therefore need no personall description A Bird of a right simple carriage and a feeder of the best graine whose Song is mourning very fruitfull and one that constantly returneth to her own home and very faithfull unto her mate Now here Christ commendeth the Church for her eyes because if they be faire they doe easily cover the spots and deformities of the rest of the members of the body He seteth forth the simplicity sincerity humility meeknesse but especially the spirituall chastity of the Church setting forth not only her inward affection but also her outward appearance so that the Church hath no unchast looks or countenances of which we read somewhat in Psal 44. 17 18. 20. but contenteth her selfe with Christ her only Husband and even as the Dove when she hath chosen a match shee keepeth her selfe unto him only and looketh not upon any other according as the Philosophers write and affirme of them Hence observe That the spirituall chastity of the Saints is very beautifull and pleasing thing in the eyes of Christ The Lord doth not onely commend the beauty of his Church but also praiseth her spirituall chastity for indeed her spirituall chastity is a great part of her spirituall beauty The chastity of Virgins is much to be commended and a thing requisite for all Christians to possesse their vessell in holinesse Thus also is the spirituall chastity of the Church very commendable and comely when the Church can be said to be a chast and pure virgin given up unto Christ Now as there is the filthinesse and uncleannesse of the flesh so there is a spirituall whoredome often complained of and condemned in Scripture Then as in marriage the Bride-groome doth much delight in the chastity and simplicity of his Bride so the faithfull soule being married unto Christ there is chastity required a thing delightfull in the eyes of Christ The Church of Christ then must not looke after others or commit spirituall whoredome with any but shee must keep her faith hope