I may present you as a chast virgin unto Christ These love Christ with a chast but not with an adulterous love 2. For their purity These are they saith the Apostle which are not defiled with women for they are virgins these are they which follow the Lamb whithersoever he goeth these were redeemed from among men being the first fruits unto God and unto the Lamb and in their mouth was found no guile for they are without fault before the throne of God Rev. 14. 4 5. These as virgins abstaine from all things that might be offensive to their beloved Love thee These Virgins love Christ for the odour of his good ointments which they receive by his word and spirit for by the preaching of the Gospel his name is powred out like odoriferous ointment to the exceeding great joy and delight of the Saints drawing and inluring their minds as Virgins are drawn with the offer of some great and lovely match their sences are so exceedingly taken with his sweetnesse which causeth in them a very high and worthy esteem of Christ and of all those heavenly graces which flow from him This Verse being thus opened let us draw some conclusions from it 1. Observe in that the Church seeks out the most precious ointment to set forth her Beloved and his graces it teacheth us That all the most excellent things in nature are but types and shodows of Christ and his graces What is more pleasing to the smell then pretious and sweet ointments of an exquisite composition Christ is the same and far sweeter to his Saints First By ointment were annointed to their Offices Kings Priests and Prophets so by the annointings of the spirit Christ was consecrated to his three-fold office of King Priest and Prophet this was prefigured by the annointing of Aaron and his sons whereby they were consecrated unto the Priests office Exod. 30. 30. It is said of Christ The spirit of the Lord is upon me because he hath annointed me to preach the Gospel c. Isa 61. 1. For God hath annointed him with the oyle of gladnesse above his fellows Psal 45. 8. So the Prophet tells us that there should come a rod out of the stem of Jesse and a branch out of his roots and the Spirit of the Lord was to rest upon him and the Spirit of wisdome and understanding the Spirit of counsell and of might the Spirit of knowledge and of the feare of the Lord Isa 11. 12. It is said that God gave not the Spirit by measure unto him John 3. 34. That is he did not bestow it upon him imperfectly and in part onely but fully and intirely for measure is not opposed to that which is infinite but to that which is not whole intire and perfect Christ was full of knowledge wisdome and of all Heavenly gifts The Apostle saith That in Christ dwells all the fullnesse of the Godhead 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 bodily Colloss 2. 9. That is not by naked and bare communicating of vertue as God is said to dwell in his Saints but by a substantiall union of the two natures whereby they become one 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one person or substance Here is then the Vessell which as a rich treasury is full of all Heavenly wisdom knowledge Divine revelations and all sweet graces even Jesus Christ the Anointed of God Secondly By the savour and by the powring out of these Ointments is represented the powring forth of the Spirit upon all the Members of Christ the graces of Christ which are called his sweet Ointments they cast a sweet savour and are powred out into all Christian hearts and doe flow from him the head into all the Members of his Mysticall body as it is written Of his fullnesse we all receive and grace for grace John 1. 16. That is we receive suitable graces for his graces we receive part of every communicable grace of his This sacred Oile was powred as upon Aaron so upon Christ who was the head of all Saints and from him that was the head this Ointment of the Spirit runs downe his Mysticall body even to the hem of his Garment And the Apostle saith But yee have an unction from the holy one and yee know all things 1 John 2. 20. That is you have the Spirit of Truth which leadeth you into all Truth And in Revel 1. 6. But he hath anointed us and made us Kings and Priests to God his Father This anointing of the Saints by the Spirit of Christ was prefigured in that the Tabernacle a figure of the Church of the new Testament and all the Vessels of the Tabernacle which figured out the particular members were all anointed with the holy Oile and consecrated unto the Lord Exod. 30. 23. 25. Christ hath received the Spirit as a publique person as a common head of all his Church he then is the head and seat of all spirituall influence from which the mystical body receives life and motion this is the Apostles Similie in Collos 2. 19. He makes Christ there to be the head and the Church the body knit together by certaine joints and ligaments as it is in nature and by this means doth minister supply to all parts of the body whereby it increaseth with the increasings of God Thirdly in that the holy Oile from which the comparison was taken was not to be powred upon any man besides the Priest onely neither were they to make any other Oile after the composition of it because it 's consecrated Oile Ex. 30. 32. It doth demonstrate unto us that none have the anointings of Christ upon them but the Saints onely a stranger intermeddleth not with this joy For saith Christ He meaning the Spirit shall glorifie me for he shall receive of mine and shall shew it unto you Joh. 16. 14. He doth not say the Spirit shall declare those things it received of him unto the World but to his owne Servants See also Joh. 14. 26 27. I will pray the Father and he shall give you another Comforter that he may abide with you for ever Even the Spirit of truth whome the World cannot receive because it seeth him not neither knoweth him but yee know him for he dwelleth in you and shall be in you And the Apostle saith If any man have not the Spirit of Christ he is none of his Rom. 8. 9. By these Scriptures it is plaine that Unbeleivers neither have nor understand the spirit of Christ Now by what hath been said it is evident that these precious Ointments here mentioned in the Text were but tipes and shaddows of Christ's graces First as they were in himselfe Secondly as they are conveyed in his Members Thirdly as they are denied to Unbeleivers being too holy to be cast unto Dogs all which doe shew of what a redolent savour and of what odoriferous sweetnesse all the anointings of God are in Jesus Christ Secondly observe That though the name of Christ towit his glorious Gospell be very redolent
Christ Thus much for the cause the effect follows Therefore doe the Virgins love thee Whence observe Thirdly That the sweetnesse of Christ causeth love in his Saints The Originall of our love is Christs communicating of goodnes to us there is nothing in the streams but what comes from the Fountaine he is the Fountaine of love and sweetnesse who by his streams flowing into our hearts causeth in us to abound a Divine love towards him the fire of his love kindles the flame of our love to him againe our Ointment is from Christs Ointment the head being Anointed the Oile ran downe to the Skirts as it was said of Aaron Love is the inclining of the will to something that is excellent and agreeable to it selfe now the nature of the will is Elicita not Coacta inclined and drawne forth not compelled and constrained The will is absolute and free no violence can be offered to it therefore nothing but the sweetnesse and efficacy of Christs grace can be a Load-stone attractive to draw out incline the will Againe the object of the will is something that is good Bonum est objectum voluntatis sayth the Moralist whither it be Bonum reale a substantiall good or Bonum apparens a seeming good yet both are the object of the Will Hence it is that the transcendent excellency beauty love goodnesse and thato verflowing Fountain of grace and sweetnesse apprehended by the Saints to be in Christ these make him to be the best object these also incline the Will attract the heart and draw the souls of Beleivers unto him Againe observe that the object of the will must be a thing suitable Bonum sibi conveniens a good agreable to it selfe Now such a proportionable good as this is found to be in Christ which is respondent or answerable to all our desires or Capacities he is suitable in all his Offices and communications in his blood for pardon in his grace to adorne us in his love for lost sinners in his fullnesse for empty and poore souls Now when the Saints can take a spirituall view of Christ and observe all the dimensions of his love and sweetnesse they apprehend him to be Summum bonum the chiefest good farr beyond all worldly things though of never so exquisite and delicate an extraction and therefore desire most of all to have the possession of him according to that in Psal 73. 25. Whom have I in Heaven but thee and there is none upon Earth that I desire besides thee saith David Fourthly in that the Church changeth her Speech from the whole to the parts for shee doth not say I but the Virgins love thee Observe That as the whole Church so every Member of Christ hath the sence and feeling of Christs love and graces by the powring forth of his name John 1. 10. Of his fullnesse wee have all received and grace for grace Every Member hath received a measure and proportion from Christs fullnesse The Apostle speaking of the Gift of Continency saith Every man hath his proper gift of God 1 Cor. 7. 7. And so he speaketh concerning spirituall gifts and saith There are diversities of Gifts but the same Spirit and there are diversities of operations but it is the same God which worketh all in all but the manifestation of the Spirit is given to every man to profit withall for to one is given by the same Spirit the word of wisdome c. 1 Cor. 12. 4 6 7 8. And so the whole Chapter goes on and tells us that the Church is the mystical body of Christ and though the body be but one yet the Members are many and that the same Spirit divideth to every Member as it pleaseth himselfe As in the naturall body there is not any one member but receives an influence from the head So it is in the Mysticall body of Christ And againe the Apostle saith in Ephes 4. 7. But unto every one of us is given grace according to the measure of the gift of Christ Christ doth measure out proportionable gifts and graces for every Saint therefore as the whole Church is the Spouse of Christ so is every particular Member and all the priviledges and graces belonging to the whole Church belong to every Beleiver Fifthly Observe Such as are true lovers of Christ are onely those that are holy and pure By Virgins here are not understood those that are single or un-married but it signifieth the chastity and spirituall purity of those that truely love Christ These are chast in their lives holy in their thoughts sanctified in their actions These are not defiled with the World as to give themselves up to uncleane lusts of the flesh nor to commit spirituall whoredome against God the Saints studdy to possesse their Vessells in Sanctification and honour their bodies are the Temples of the holy Ghost they labour to be like unto their head and Spouse holy as he is holy pure as he is pure These are they which are not defiled with women for they are Virgins Revel 14. 4. That is that are not polluted with spirituall Fornication as the Apostle calls it 2 Cor. 12. 2. These follow the Lamb whithersoever he goeth They will not follow Antichrist for their head and guide but they follow Christ though it be with the hazzard and losse of all their worldly enjoyments their love ro Christ is pure and chast like unto Virgins whose affections will not easily be drawn unto any besides their Beloved VERS 4. Draw me we will run after thee the King hath brought me into his Chambers we will be glad and rejoyce in thee we will remember thy love more then wine the upright love thee IN these words we have a second request of the Spouse unto Christ that he would not onely call her outwardly by the voice of the Gospell but forasmuch as the word Preached profiteth not if it be not mixt with faith in them that heare it Heb. 4. 2. that he would open her heart Acts 16. 14. and enlighten her by his Spirit that he would give unto her his Spirit of wisdome and revelation that the eyes of her understanding might be opened that shee might know what is the hope of her calling Ephes 1. 17. In these words there are two things considerable 1. The Prayer of the Church 2. The Reason of it First The Churches Prayer in these words Draw me c. Secondly The Reasons are drawne from the effects or fruits thereof which are two The first in these words We will run after thee The second is set downe in these words The King hath brought me into his Chambers From which effects we have the Churches protestation of ingagement declared by a three-fold respect which shee bears to Christ First shee doth exalt and rejoyce in him We will be glad and rejoyce in thee Secondly her mind or senses are set at work We will remember thy love more then wine Thirdly her engagement of affection The upright love thee
godly Master Borroughs the Dung-cart that goes Mr. Borroughs in his Moses Choice through the City into which every one brings his filth and casts in So that it is as much as if the Apostle had said we are despiseable and odious to the outward view of the People and loaden with reproaches and revilings not worthy to be accounted of or esteemed among men yea as men not fit to live in the World But comely Hence Observe Though the Saints are black in themselves yet they are faire in Christ Else they were not fit to match with Jesus Christ it is confessed they are black of themselves but when Christ comes to marry the soule unto himselfe he putteth a kind of divine lustre and beauty upon it whereby he makes it glorious like himselfe yet it's true that we have sinned and have come short of the glory of God but Christ restoreth this glory in us againe this is that the Apostle telleth us when he saith Christ loved the Church and gave himselfe for it even as a Husband giveth himselfe unto his Wife but to what end doth Christ thus give himselfe unto his Church That he might sanctifie and cleanse it with the washing of water by the word that he might present it to himselfe a glorious Church or Spouse not having spot or wrinckle or any such thing but that it should be holy and without blemish Ephes 5. 26 27. And againe he saith Col. 1. 22. Christ hath reconciled us in the body of his flesh through death to present us holy unblameable unreprovable in his sight The Saints are thus glorious in the eyes of Christ in two respects First in respect of Justification so they are absolutely faire and compleat in him They are absolutely freed and discharged of sin being cloathed with Christs righteousnesse they shine forth most gloriously in the beauty thereof And in this sence the Church is pure and undefiled in this World and yet not free from sinfull imperfection But still we must remember our beauty is not connaturall with us but it is a derivative and a borrowed beauty the Saints who are the Members shine in the glory and dignity of him that is head and the Church who is the Spouse of Christ shineth in the beauty of him who is her Husband Secondly the Church is comely in sanctification shee is not onely faire from Christs fairnesse and from his imputative righteousnesse but also in those graces which shee hath received from Christ even in those inherent graces infused into her soule by the Spirit of grace Sanctification is a restoring of the Image and of the glory of God in mans heart making of it conformable and like unto the image of God so saith the Apostle Col. 3. 10. Having put on the new man which is renewed in knowledge after the Image of him that created him Now the new man here spoken of is nothing but the changing of the will to holinesse and righteousnesse wherein consisteth the image of God Secondly in that the Church doth set forth her fairnesse by opposing it against her blacknesse Observe That the Churches fairnesse appears the more in that it is opposed to her deformity Thus it is in nature those that are beautifull appeare to be so most of all when they are compared to them that are deformed As that which is evill appears to be more evill when it is set against that which is good so that which is good appeareth to be more good when it is set against that which is evill The Apostle saith That sin by the Commandement became exceeding sinfull Rom. 7. 13. The Law saith he is holy just and good and sin wrought in me death by that which is good That is by the Law Was that then which is good made death unto me God forbid saith he but sin that it might appeare sin That is being opposed to a holy Law And so the Apostle speaketh in respect of the grace of God Where sin abounded grace 〈◊〉 much more abound Rom. 5. 20. That is grace did not onely countervaile with sin but above measure out-passed it So that if sin reigned unto death even so might grace reigne unto eternall life The power of grace appeareth to be most potent when it 's opposed to the power of sin As black spots in the face make it shew the fairer so the deformity of the Church makes her beauty to be the greater It must be excellent beauty that must cover such deformity it must be infinite and divine beauty that can make the Church in the middest of sin and sorrow say I am comely As the tents of Kedar as the curtains of Solomon Now forasmuch as the Church doth illustrate her blacknesse by the tents of Kedar or by those that dwelt in those tents who though they were black in colour yet very rich in precious things as gold and precious gems Observe That though the Church be deformed and blacke outwardly yet shee is very desireable and beautifull inwardly Notwithstanding Kedars tents were not desireable yet Kedar was full of riches and substance for which it might be desired So the Saints although they are disesteem'd by the world yet they are desireable of Christ The Kings daughter is all glorious within Psal 45. 14. That is shee hath her heart adorned with divine grace as faith hope love c. The Apostle prayed that the Ephesians might be strengthened in the inner man and that Christ might dwell in their hearts by faith Ephes 3. 16 17. And again he saith in 2 Cor. 4. 16. For this cause we faint not but though the outward man perish yet the inward man is renewed day by day By the outward man is meant our bodies our persons and condition by nature which is much depressed by sin and misery and by the inner man he meaneth the regenerate part which is renewed by the holy Ghost and also strengthened daily to beare pressures and afflictions The Temple at Jerusalem was a type both of Christ and of the Christian Church and the greatest glory was inward in the holy of holies and all the glorious Vessels in the Tabernacle did prefigure the glory of the Saints 2. Whereas she doth illustrate her beauty by Solomons curtains observe The graces of Messiah are farre more glorious then all the glory of the world The curtains of Solomon unto which the allusion is made must needs be very glorious answerable to the rest of his glory Wee read in Scripture that there was no glory in the world comparable to his glory the Queen of Sheba was astonished when she beheld it Also we may understand by the tapistry or curtains of Solomon all the glory of his house of which we read of 1 King 10. 1 2. How surpassing them must the glory of those graces be which Christ adorneth his Saints withall whereof Solomons curtains was but an earthly shadow or type Now if the spirituall comelines and beauty of the Spouse now in
as well as her deformity and that shee might see her selfe faire in Christ as well as black in her selfe he useth this insinuating sweet forme of Speech O thou fairest among women Secondly Observe That the Church is exceeding faire and beautifull in Christ's eyes The false Church is compared to a woman Revel 17. But an Harlot drunken and beastly and the severall parts thereof to Aholah and Aholibah Ezek. 23. whose Breasts are pressed and the Teats of whose Virginity are bruised but the Spouse of Christ is beautifull for whom he gave himselfe That he might sanctifie it and cleanse it by the washing of water through the word that he might make it unto himselfe a glorious Church not having spot or wrinkle or any such thing but that it should be holy and blamelesse Ephes 5. 25 26 27. And saith the Apostle The blood of Christ cleanseth us from all sin 1 John 1. 7. And to this purpose see how the Church is compared in Revel 12. 1. to a Woman cloathed with the Sun and the Moone under her feet and upon her head a Crowne of Twelve Starrs The Church is resembled to a woman for her beauty cloathed with the Sun the brightest and most glorious Creature in the World darting forth it's glorious beams into all parts such is the glory of her life and conversation such is the beauty of all her graces such is the brightnesse of her heavenly doctrines and as for Jewish rites and ceremonies and all worldly glory which are mutable like the Moone shee doth tread them under her feet as things far beneath her and for her Ornament or Crowne shee hath Twelve Starrs upon her head and as for Crownes of gold and all worldly dignity shee treadeth as dung under her feet having the Stars towit those severall lights which Christ hath set up in her as so many precious stones set in the circumference of a Crowne for so many lights or glorious dispensations given her of Christ to be glorious Ornaments about her head Well then might Christ say unto her Behold thou art faire my love Behold thou art faire And O thou fairest among women But now we must take notice of two things First that this beauty is not naturall neither doe we receive it from nature for so we are shewed by the Prophet Ezek. 16. by nature we are uncleane and loathsome our Nativity was of the Land of Canaan of Amorites and Hittites Vers 3. And we were cast out as being loathed in the day of our birth Vers 5. polluted in our blood Vers 6. but Secondly it is a supernaturall beauty Hence the Apostle exhorts us to put on the new man Ephes 4. 24. He useth the metaphor of putting on to shew unto us that those graces of the new man are as so many venust and beautifull Ornaments to our souls Thus the Lord put excellent Ornaments upon his Church Ezek. 16. 7. and covered her nakednesse Vers 8. washed away her blood Vers 9. decked and adorned her with Chaines and Jewells c. and so shee came to be exceeding beautifull in his eyes Vers 10. 13. The Church shines in the bright beams of Christ's excellency her beauty is a derivative beauty which flows on her from the Fountain of beauty as the members shine in the glory of their head and as the wife shines in the glory of her Husband so Christians shine in the glory of Christ Thirdly Observe That the Saints are most faire in Christ's eyes when they are most deformed in their owne The Church as being privy to her owne deformities calleth her selfe black Vers 5. but here Christ calleth her fair yea the fairest among women and in Vers 15. he magnifieth her beauty The Church is never more faire then when shee judgeth her selfe to be most deformed never more happy then when shee accounteth her selfe most miserable never more holy then when shee reckons her selfe most of all polluted shee is never richer then when shee sees her selfe to be poorest of all for the sence of misery poverty deformity and weaknesse is the Primum mobile the first mover as it were that causeth us to looke for help from another when we are sensible of evill then we run to the fountaine of good so saith the Apostle When I am weake then am I strong 2 Cor. 12. 10. That is when I am weake in my selfe I am strong in Christ and when I am weake in the flesh I am strong in the Spirit And in Vers 9. His strength is made perfect in weaknesse The Apostle doth not meane in thus speaking that the strength or vertue of God can be either increased or diminished but then it is said to be perfect when it manifesteth it selfe to the full and demonstrateth that nothing can overcome or conquer it the greater the infirmities of the Saints are and the greater their assaults and temptations are the greater and stronger doth that power and vertue appear to be that supporteth them under such infirmities and temptations So that when our weaknesse doth most appeare the perfection of Gods strength is most seene Thus it is Christ doth not esteeme of his people more at one time then at another but onely the difference is in the making out of his love to us and there is never so much of the beauty of Christ seene in us as then when we see our selves most deformed Now from this sweet compellation and most amiable forme of Speech O thou fairest among women Christ proceedeth to give his Church direction First in the way where shee should goe Secondly where shee should seed Goe thy way forth by the footsteps of the Flocke and feed thy Kids beside the Shepheards Tents Goe thy way forth c. In the Originall it is Goe forth for thee or Goe forth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for thy selfe So the Lord said unto Abraham Goe thou forth of thy Country or Goe forth for thy selfe Genes 12. 1. That is up and be going and I will goe along with thee And thus we are commanded to goe forth and meet the Bridegroome Mat. 25. 6. The Hebrew word Goe forth is applied to diverse things as going from place to place Genes 8. 7. to going 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Exivit prodiit processit egressus fuit forth of the womb Genes 15. 4. to the rising of the Sun Genes 19. to the going forth of the word of God Genes 24. 50. It signifies an hasty going forth as in Exod. 12. 31. Arise and get you forth saith God to Moses and Aaron 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Go out the Hebr. word hath in it aprick extraordinary which increaseth the signification as an hasty going forth that is make hast and stay not but goe speedily and serve the Lord. And in Genes 19. 14. Lot advised his Sons to arise and be gone that is hastily with all speed So that we may take the meaning of the words thus Goe forth abide no longer under false Shepheards sit not
in Christ hath beautified his beloved Spouse My love or my fellow-friend my Companion so named 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pavit comedit med of feeding together and so participating each of others good or evill This title Christ often giveth to his Spouse in this Song as in Chap. 1. 15. 2. 10. 5. 2. c. The doubling of the word by an usuall Hebraisme implyes that shee was exceeding beautifull and eminently glorious it doth not onely set forth the vehemency of Christs affection and love towards his Spouse but also the excellency of the Church it selfe in that Christ can as it were find no words sufficient to expresse the same her beauty being so great both outward and inward and also excellent in both respects This beauty and fairnesse of the Church hath been spoken of in Chap. 1. 15. therefore I shall speake but briefly of it onely something to the present occasion of repetition The Church was called forth in the former Chapter to behold her Kings Coronation and Nuptialls and here is prevented of an Objection which secretly might be made on her part The Objection is this Should I one that am so poore and unworthy come into the presence of such a stately King as Christ who was typified by Solomon in respect of his glory This Objection Christ takes away in saying Behold thou art faire my love Hence Observe That the Saints have a peerlesse beauty and purity communicated to them from Jesus Christ By the communication of this beauty and grace they are the Jerusalem spoken of in Revel 21. 2. which comes downe from God out of Heaven prepared as a Bride trimmed for her husband and is free with her Children Gal. 4. 26. into the communion whereof there can really enter no uncleane thing neither whatsoever worketh abhomination or lies Revel 21. 27. By this grace the Saints are Temples of the holy Spirit the Tabernacle of God with men The Spouse of Christ is faire and the fairest grace is a transcendent good all the excellency of civility and morality is nothing in comparison of it The Church is faire in her head Christ being his mysticall body and therefore is of a pure composition made holy and gracious by the spirit of grace It will be Objected How can this be spoken of the Church here on Earth in which condition even the best have great deformities I Answer The Lord looks upon his Church not onely as shee is but also as he meanes to make her hereafter even all glorious and beautifull Againe he looks on her not onely as shee is in her selfe but as shee is in himselfe that is washed and cleansed from all impurity and also decked with his glory Thus we have the praise in generall now it followeth to consider of the praises in particular We have the praises of the Church in particular by describing a peerlesse or matchlesse woman from the face to the breast part He mentioneth seaven particulars the Eyes Haire Teeth Lips Temples Neck and Breast The number of seaven is often the number of perfection as appears Rev. 5. 6. where Christ is likened to a Lamb with seaven hornes and seaven eyes which are the seaven spirits of Grd. Now by the seaven parts thus enumerated are meant the manifold and plentifull measure of graces bestowed on the Saints they being made partakers of all heavenly blessings in Christ as the Apostle saith Hence Observe That the Saints have a compleat and full supply of all grace and beauty from Christ This is that for which the Apostle giveth thanks in behalfe of the Corinthians namely that they were enriched by Christ and came behind in no gift 1 Cor. 1. 5. 7. We must know that all the Saints are knit together by one spirit and doe make but one mysticall body in Christ 1 Cor. 12. 13. So then as there be in the naturall body of a man diverse Members which according to their severall gifts have diverse functions and operations so the holy Spirit ascribeth the like to the mysticall body as the Apostle sheweth at large 1 Cor. 12. Secondly Observe That the Saints are beautifull in all parts Christ doth particularize every part giving praise to every member That beauty must needs be very rare and excellent which ariseth from the comelinesse of all parts If one part be comely and another deformed then there is no perfect beauty but the Church justified and sanctified in Christ is glorious in all parts Now followeth the particular parts The first and second particulars doe lye in the following part of this verse The first uttering the state of her Eyes the second shewing the condition of her Locks Thou hast Doves eyes within thy Locks c. Now the eyes of the Spouse are here commended by comparing them to the eyes of Doves which are chast full cleare beautifull to looke upon and the like Some understand by these eyes the Pastors and Teachers of the Church because they are to give light to the whole body through the Heavenly and pure doctrine and so it may be taken here for in the old Testament the Prophets were called Seers 1 Sam. 9. 9. but I rather take it in this place that the eyes are the faith of the Saints for by faith they looke up to the Lord and behold things invisible Heb. 11. 27. And they have by faith the eyes of their understanding opened to know what is the hope of their calling Ephes 1. 18. Hence Observe That the eye of faith is very chast simple and beautifull in the eyes of Christ The Apostle tells us it is impossible to please God without faith Heb. 11. 6. Therefore with the eye of faith he is much delighted By faith the soule seeth him who is invisible Heb. 11. 27. The eye of faith hath respect to the holy one of Israel Isa 17. 7. And it doth observe the wayes of the Lord according to that saying in Prov. 23. 26. My Sonne give me thine heart and let thine eyes observe my wayes Who would not be glad to cast up such an eye to the Lord as he may be delighted withall as with an eye that is simple chast and beautifull The next clause followeth Within thy Locks Some read it from within or through thy Locks 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Inde niphil quod significat ligatus conjunctus Inde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Per metaphoram atque id in pihel tantum de pilis eapitis barbae which are so called in the Hebrew of binding because womens locks are seemly and modestly bound up and covered The covering of women was a signe of their subjection to their Husbands 1 Cor. 11. It is also a signe of modesty and shamefastnesse Some would have the words signifie that the locks of Haire hang downe so as the eyes doe appeare from within them And others are of the mind that he saith Beside thy locks or as it were thy locks removed However we take it this is
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
doctrine of faith did as it were stay and uphold the Churches of Christ Of our house Our house Or the houses of us for the Catholick body is distinguished into sundry particular Congregations or Churches in every of which as in sundry Nurceries the Saints are brought up and Nursed The Church is called the house of God 1 Tim. 3. 15. which is Interpreted to be the Church of the living God the pillar and ground of truth And so the faithfull are called the house of God Heb. 3. 6. But what is this Palace It cannot be so properly meant of Heaven in which the Saints shall dwell for ever but rather of an house while they are yet in this World and this house is the Church of Christ she is the Temple of the living God Every faithfull soule is the habitation of Christ and hence it is that the Psalmist calls upon men to open the doors of their heart to receive Christ Lift up your heads yee gates and be ye lift up yee everlasting doors and the King of glory shall come in Psal 24. The beams of our house are Cedar The beams of this spirituall house are set forth by the matter they were of they were of Cedar Cedar is a Tree very common in Mount Lebanon and as some say like unto Juniper or rather to Cypres for leafe but for the Tree it selfe it is tall and strong and the wood of permament nature and of a very sweet smell and it rotteth not nor admitting any worme Now the Saints who are the beams rafters and materialls of this house are compared to Cedars in Psa 92. 13. And Balaam likeneth the Tabernacles of Israel unto Cedar trees beside the waters for goodlinesse Numb 24. 5 6. This wood was used in Solomon's Temple 1 K. 6. 36. And he made Cedars like Sycamore Trees which are in the val ' for abundance 1 Kings 10. 27. Prefiguring the Saints of whom the spirituall Temple of the Lord was to be built the Saints are as living stones put into the edifice or building of Christs spirituall Temple Thus is commended the matter of the beams of this house wherein is set forth the stability and strength of this house or houses Now followeth the seting forth of the excellency and statelinesse of this house And the rafters or gallerirs of firr Rafters or Galleries as the word borrowed from running intendeth Galleries were certaine walking places which were built on the tops of houses Now in such Galleries as these men were wont to walke and converse together So here these Galleries in Christs house may signifie the sweet conversing the Saints have with Christ in the communication of all his graces These Galleries are set forth by the matter they were of Of Fir Our Translation saith of fir some others Cypres the Hebrew Brothim whose singular for the forme of its Characture may be Brut is turned by the Latine word Bruta which was a Tree as Pliny recordeth Plinie in Lib. 12. Cap. 17. like to a broad Cypres tree with whitish boughs of excellent sweet savour much like unto Cedar This sets out unto us the excellency of Christs Galleries wherein he doth sweetly converse with his people and wherein his people doe contemplate of divine things These Cedars and Brutine trees may both be applied unto the persons of the Saints and also unto the doctrine of faith wherewith the Curch is built upon Christ the chief corner Stone as in 1 Cor. 3. 9 10 11 12. where the Apostle saith No man can lay any other foundation then that which is laid which is Christ Now saith he if any man build upon this foundation Gold Silver precious stones c. That is meant of the Saints who are the super-structure built upon Christ the foundation thus was the building of the new Jerusalem whose twelve gates were of pearles and the street of the city was pure gold Rev. 21. 21. Now all these similitudes doe set forth those holy persons and graces wherewith the Church should be adorned all those things signified by the houses of Cedar and by the Galleries of fir are strong and firme and very redolent and savory unto the comfort of the Saints and the glory of Christ In the Verse before Christ and his Church sung the prayse of their Bed here they sing the praise of their Houses Hence Observe 1. That the Saints are Christs house They are called the house of God 1 Pet. 4. 17. and the Temple of God 2 Cor. 6. 16. Heaven is his house where he manifesteth his glory and the world is his house where he manifesteth his power and wisdome but the Saints are his house where he manifesteth his especiall grace and favour The Lord dwells with the humble spirit Isa 57. 15. That is he is present with them to cheare and comfort them with his grace and spirit Now the Lord maketh use of the Saints as men doe of their houses 1. Men use to abide and be resident in their houses a house is a place of residence So Christ is alway present with his Saints by his Spirit unto the end of the world Matth. 28. 18. And lo saith he I am with you unto the end 2. Men doe refresh themselves by eating and drinking and the like in houses thus Christ is said to feast and sup with his Saints Revel 3. 20. Christ doth converse familiarly chearfully and comfortably with them as friends use to Feast and make merry one with another 3. Men doe take great delight and contentment in their houses as being a part of their worldly excellenency So Christ taketh great contentment and delight in his Saints The upright are his delight Prov. 11. 20. 4. Men lay up their greatest treasures and their most precious Jewells in their houses So doth Christ he comes into the soule his house to bestow his Jewels and to spread his treasures of grace there he makes the spirit of glory to rest upon his Saints 1 Pet. 4. 14. Now as the glory of Christs house is set forth so also is the glory of the beams or rafters thereof commended unto us You heard that these beams were applied to the persons of the Saints wherewithall the house of Christ is builded Christ is the Foundation and the Saints are the super-structure put into the building This is that the Apostle tells us 1 Pet. 2. 4 5. To whom comming that is unto Christ as unto a living stone yee also saith he as lively stones are built up as spirituall house an holy Priest-hod to offer up spirituall Sacrifices acceptable to God by Jesus Christ So Gods house is built of Saints of lively stones such as have received life from him this house is Gods dwelling place where he communicates both grace and glory And it is called a spirituall house because it is built up by the Spirit of God Now as Christs house is commended by the beams thereof so the beams or rafters are set forth by the matter they are of
the Forrest Vers 3. As the Apple tree among the trees c. 2. The effects or fruits of Christ and they are double 1. A fervent desire in the Church toward Christ I exceedingly delight to sit under his shaddow Vers 4. 2. Christs loving provision made for her He hath brought me into the banqueting house c. Vers 4. This was as a cause of love-sicknesse to the Church upon which follows these effects 1. A patheticall exclamation or suddaine outcry of the Church Stay me with Flaggons and comfort me with Apples for I am sick of love Lastly a remedy follows this disease His left hand is under my head c. Vers 6. 1. For the Churches comparison in these words As the Apple tree among the the trees of the wood so is my beloved among the sonnes In which we may consider fowre things 1. What the Tree is that is here spoken of 2. The place it groweth in to wit in the Forrest 3. The person resembled by this Tree 4. The persons resembled to the place of the trees growth The Apple tree here spoken of is expressed in the Hebrew by the word Tapuach expounded in Greeke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Inde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Malus arbor malum fruct us by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Latine Malus Some thinke that Malum an Apple comes from Malum evill because sin came first into the world by eating of an Apple But others unto whom I incline think that it comes from Malo I more will or desire because it is passing pleasing to nature it being a fruit which man much desireth and delights in An Apple tree is commended to us in these respects 1. For its comfortable shaddow that it giveth as appears in the following part of the Verse it being a tree of a spreading nature 2. It is very fruitfull as likewise appears in this Verse the Apple tree is fruitfull above all the trees of the Forrest which bring forth no fruit or else they bring forth wild harsh and sowre fruit not fit for food 3. The Apple tree hath more variety of fruits then any other tree whatsoever so that it can hardly be reckoned up how many various sorts of Apples there be and that of different tast 4. It is very pleasant in tast 5. It is very sweet and refreshing unto the sense of smelling as thereby a quickning power is conveyed into a fainting weake body Now by this is held out the plentifull supply of grace in Christ flowing downe upon all his Members Hence Observe That the Saints find a sweet supply of all grace in Christ For looke of what use and comfort the Apple tree is to mans body the same and much more is Christ unto the soule Christ is a shaddow of protection unto his people fruitfull in his communicating of grace he aboundeth in variety of all his graces his fruit is good to the tast and sweet unto the sences of the soul cheering and comforting those that are weake by communicating of those graces to them Christ hath in him sufficiency of all grace relative and suitable to all conditions as Job saith that he was eyes to the blind and feet to the lame and a Father to the poore so is Christ made every thing to Believers in proportion to their wants As Elisha when he raised a Child to life Put his mouth upon the Childs mouth his eyes upon the Childs eyes his hands upon the Childs hands still similar parts were applied to similar so doth Christ apply himselfe to us in a relation suting and answering to every necessity This of the Apple tree Secondly the place of this Apple trees growth it is among the trees of the wood or of the Forrest or Grove among wild trees begrowne over with mosse and without culter trees that bring not forth fruit meet for man that are either barren or else they beare wild sowre bitter and unsavory fruits such as is food for Hogs and wild Beasts rather then for man Such is the state of all the Sonnes of men by nature for so saith the Apostle in Rom. 11. 24. that we are wild by nature not as we were first made but as we were corrupted in Adam and so derived from him to his posterity and therefore he saith we were graffed in contrary to nature That is we are ingraffed in to Jesus Christ by some means which is above nature Now Christ far excelleth in beauty fruit and comfort all the Sonnes of men Thirdly the person affimilated to the Apple tree it is Jesus Christ the Churches Beloved from whom shee receives life health and every saving grace of the Spirit The Hebrews expresse Beloved by the word Dod which is the same in signification with David as was hinted before in Chap 1. 13. Christ is the Churches Beloved he loved her first therefore her duty is to love him againe and therein shee faileth not although shee be not able to love him so perfectly as shee ought nor in such a measure as he loveth her Fourthly the persons resembled by the Forrest trees they are termed Sonnes not sonnes of men yet the adjunct of men may be added and so it may be meant of all the Sonnes of Adam whom Christ far excelleth as it is said of him in Psal 45. 3. Thou art fairer then all the sonnes of Adam The Church considers Christ not exalted but here on earth in his estate of humiliation not sitting in the Heavens but pitching his Tabernacle among men And therefore it cannot be that Christ is here compared unto the Angells which are called the sonnes of God Job 1. 6. unto whom in this estate and in respect of taking our nature and for the suffering of death was somewhat inferiour Heb. 2. 7. but in respect of the former similitude of the trees of the wood we may understand it of all earthly creatures as the Kings and Potentates and wise men of the world these are called sonnes as the peoples of the world were called Daughters in Vers 2. Thus the King of Assyria is likened to a Cedar in Lebanon under whose shaddow dwelt all great Nations Ezek. 31. 3. 6. And Nebuchadnezzar is likened to a tree strong and high under which the beasts of the Earth dwelt c. So the Church doth extoll her beloved above all the great ones in the world he being the Prince of the Kings of the Earth Rev. 1. 5. These things remembred let us see what is inferred First Observe That all men by nature are like the Trees of the Forrest which bring forth nothing but sowre bitter and unsavory fruit All the fruits that man produceth by any naturall ability it is like the fruit of a wildernesse wild bitter and unsavory Secondly Note Christ is the Churches Beloved Christ loved us and gave himselfe for us he loved us when we were not yea when we were his enemies we were reconciled unto him hence it is that the Saints love Christ Thirdly Note That
love is gone joy and light is gone O! how dejected how disconsolate is the soule then It is a perfect hyeroglyphick or resemblance of A wounded spirit as Solomon cals it when the soule is full of perplexities and feares and can see no comfort then it must returne to Christ as to its strong hold there is my stay there is my comfort there I shall finde reliefe and refreshment or else no where Or else Secondly Wee may take the cause of the Churches sicknesse the object to wit the sight of Christs loves displayed by his banner and by tasting of his banquet even all the varietie of his sweet graces now because her minde which is the eye of the soule could not sustaine the glittering shine of his love no more then Job could shut up the Sea with doores Job 38. 8. or Agur close up the winds in his fist Prov. 30. 4. hereupon she is as one in a Syncope or fit of swooning being overcome with the bright and glorious beams of his love as it was said of the Queene of Sheba according to Historians who had no Spirit left in her because she was astonished at Solomons glorie riches wisedom and the like So here the Church having both sights and tasts of Christ love and sweetnesse is as it were overcome with it Hence Observe That the fulnesse of Christs love to his Saints doth as it were transport and overcome them The Church had been in the house of wine banquetting with Christ and under the displaying of the banner of his love upon which she cryeth out I am sick of love I am overwhelmed and overcome with his sweetnesse hereupon her heart was so much ravished with love that she is love-sick and ready to swoon therewith Or Thirdly Wee may take her sicknesse to be her exceeding love towards Christ that her heart is so ravished with love towards him that she is sick Love hath a strong appetition of peculiarity or private interest in the thing beloved Here is a marveilous passion of love in the Church towards Christ Now according to this interpretation the similitude is drawn from hence when a Virgine is betrothed and through the vehemencie of her love towards her Spouse is sick and swooneth a greater or a more vehement love cannot be Hence Observe That the Saints love to Christ is vehement and strong Here the Church is so taken and ravished with love towards Christ that she is love-sick and ready to swoone and with a patheticall exclamation crie th out as one that is ready to depart and dye she desireth to be refreshed with the sweet water of life distributed unto her in flagons and the sweet smelling Aples fetch out of Christs treasury and both held and applyed to her that by that meanes she might be as it were recovered of her sicknesse The faithfull soule tasting the sweetnes of those Aples of that heavenly wine hath such a desire of Christ as that she cannot be any meanes be satisfied without the enjoyment of him Here then is a sicknesse but not to death but unto life and satisfaction Christ himselfe pronounceth such Blessed that doe hunger and thirst after righteousnesse for saith he they shall be filled Matth. 5. 6. The sweetnesse of these Apples which she tasted and of that precious wine brought her into this passion yet her appetite and desire of them is not any thing at all diminished but she desireth to be more refreshed and comforted with those flagons of wine and to have applyed unto her self those sweet apples of Christ When Christ doth first lead a soule into his Wine-Cellar and doth refresh it at the heavenly banquet of heavenly delights and comforts he doth not distribute out a full measure of his spirit and grace but as it were some tasts or small drops of them which the Apostle cals The first fruits of the Spirit Rom. 8. 23. And The earnest of the Spirit Ephes 1. Now by these drops the Saints are so taken and ravished with the wonderfull sweetnesse there is in those heavenly things that they are insatiable in their desire after a more plentifull measure of them Thus for the Churches request with the reason thereof Now followeth the fruit or effect of her request Vers 6. His left hand is under my head and his right hand doth imbrace me In the last Verse we had the Churches disease described here we have the remedy Shee called out to the Ministers of Christ to help her in the former verse but it appears here that it is onely Christ that can apply cure Indeed they be instruments and no more for Paul may plant and Apollo may water but it is God that can give increase 1 Cor. 3. 6. It is Christ himselfe that is able to support his Church by his divine power Hence it is the Church addeth to her former Speech saying His left hand is under my head and his right hand doth imbrace me So that though shee had called unto others for help yet here she confesseth that all the efficacie is from Christ himselfe declaring that he doth stay her up with both his hands In these words observe The Churches declaration of Christs exceeding loue towards her and this love of Christ appeareth in one generall act of favour namely his sweet embracing her which embracements must needs argue love and favour In Christs embracements of his Church wee have two particulars First in his left hand conveighed under her head Secondly in his right hand amiably embracing her His left hand c. Some understand it prayer-wise Let it be under my head and then the Church prayeth unto Christ for supply of strength and sustentation and that he would comfort her heart by his word and Spirit as a loving Husband doth his wife in her sorrow and sicknesse for so the Apostle tels us That Christ nourisheth his Church Ephes 5. 29. Seeing these things are spirituall what may be meant by the left and right hand for the resolution of this mystery wee cannot bring in that of Christs right and left hand spoken of in Matth. 25. because the left hand is turned to the wicked but both hands here doe uphold the Church Some understand by the left hand of Christ his man-hood and by his right hand his God-head But I understand it here of whole Christ embracing of her with both hands as it were both his God head and man-hood his life death resurrection and ascension even all that is Christs is imployed for the good and comfort of his people The forme of speech may also seeme to allude to their feasts when they lay on the ground so that if any fainted they put one hand under them to lift them up and gave them some comfortable potion with the other In like manner Christ doth not leave his Church in her sorrow and sicknesse but imbraceth her with his owne hands in the manifestation of all love and mercy and keepeth her safe from evill Now if wee
take the words for a narration then the comfort of Christs goodnesse and mercy is set forth in the refreshing his people by his word and spirit But if wee take them prayer-wise Let him embrace me c. then they hold forth the faith and thankfulnesse of the Church because shee seeth Christ present administring comfort to her even in a fainting condition Hence Observe First That it is in Christs power alone to support and comfort his Church by the ministry of his Spirit It is not in Paul that planteth nor in Apollo that waters but in Christ that giveth the increase 1 Cor. 3. 6. therefore though she had called to others for help yet here she acknowledgeth all the efficacie to be from Christ he doth stay her up with both his hands when she is ready to faint Secondly note That it is a marveilous comfortable thing unto the Church to see Christ presentewith her by his spirituall power and grace His left hand is under my head as a Pillow for me to be refreshed on when by reason of sinne the whole heart is faint and the head is sick then Christ doth comfort the poore afflicted consciences in the forgivenesse of sinnes by the applying his owne righteousnesse and the consolations of the spirit So that the Saints can say with David when my flesh and heart faileth God is the Rocke of my heart for ever VERS 7 8 9. I charge you O ye Daughters of Jerusalem by the Roes and by the Hindes of the Field that yee stirre not up nor awak my love till he please The voice of my beloved behold he commeth leaping upon the mountains skipping upon the hils My beloved is like a Roe or a young Hart behold he standeth behind our wall he looketh forth at the Window shewing himselfe through the Lattesse IN the former part of this Chapter wee have seene how Christ calling himselfe a Rose and a Lilie giveth us to understand that in him is the Fountaine of all grace and the fulnesse and perfection of all sweet and heavenly treasures Also that from his sweetnesse and beautie his Church is made so sweet and comâ—ly that she excelleth all other Daughters as farre as the pure white Lilie doth the Thornes Then she setteth forth the praise of her well beloved by a like comparison namely that as the Apple-tree excelleth the trees of the forrest so doth he excell the Sonnes And further she declareth that by the comfortable shadow and fruit of this tree she being led into the house of wine she is made partaker of all heavenly blessings in him and by the feeling of his love she is sick of love towards him calling for a further supply of grace and is embraced comforted and supported by Christ All which is contained in the first six verses of this Chapter Now to proceed In these three Verses we have First A strict charge given that this peace she enjoyed may not be interrupted verse 7. Secondly A Declaration of Messiahs comming together with the discovery thereof verses 8 9. First Wee have a vehement charge given to all the Members of the Church I charge you O ye Daughters of Jerusalem c. Secondly The manner of the charge By the Roes and Hindes of thee Feild Thirdly The matter of the charge That yee stirre not nor awake my love Fourthly The duration or continuance of the charge untill be please Here ariseth some difficultie to finde out whether it be Christ or his Church that giveth this charge by some of our English translations it seemes to be Christ because it is read That you awake not my love untill she please for if it were the Church she should say That you awake not my love untill be please But it is not very easily discussed by the Hebrew text for the word Ahabhah love is feminine and if the Church call Christ her love the construction is with a verbe of the feminine gender Some doe expound this charge to be Christs which he should give unto the false Brethren and false Churches such as were degenerate Assemblies of Idolaters that they doe not molest that sweet peace and rest of the Church which she had obtained in him But I rather take it to be the charge of the Church not to her false Sisters but unto her companions that they doe not by any miscarriage or rude behaviour of theirs cause Christ to withdraw himselfe or to hide or ecclipse his love The reasons of this interpretation are First The originall will indifferently beare either Secondly She had authority to command as shee doth in verse 15. saying Take us the Foxes c. Thirdly The words preceding and following after are the words of the Church Fourthly She doth apply the words unto the Daughters of Jerusalem her fellow friends unto whom shee often speaketh as in Chap. 1. vers 5. Let us now descend downe unto the words in particular I charge you c. The Hebrew word here translated I charge signifieth to sweare or to adjure or earnestly to charge 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Septem Inde Niphal 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 â—uravit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cum puncto sinistie satiatus saturatus fuit c. It hath also the signification of seven which is a mysticall number Gen. 2. 3. and some give the reason of it to be this because an oath is confirmed by seven that is by many witnesses The word also signifieth to satisfie because he to whom we sweare must be contented An adjuration is neere of kinde to a curse and sometimes one is put for an other as appears in Gen. 24. 8. Josh 6. 26. Hence it sheweth the weightinesse of this speech Hence Observe That the Saints are very serious in the things of Christ Here the Church layes such a weighty and strict charge on the Daughters of Jerusalem True good gracious and heavenly impressions upon the heart will be very strong and vehement in expressions as here the Churches are saying I charge you c. Now followeth the parties thus charged O ye Daughters of Jerusalem By these Daughters no question she meaneth such as wished well to the Church and had somewhat to do therein such as were the severall Members of her But though these Members are expressed by the daughters of Jerusalem yet so as there by is comprehended all the faithful wheresoever dispersed Hence it is said that the Law shall go forth of Zion and the word of the Lord from Jerusalem to other Nations and people as the Prophet speakes Isa 2. 3. Wee had occasion to speake of the Daughters of Jerusalem already in Chap. 1. 5. yet give me leave to add one thing which I omitted there namely to observe that the Church is called by the name of Jerusalem or the holy Citie The Church may well be called Jerusalem and that from such resemblances as these First Jerusalem was the chiefe metropolitan Cittie of the Jewes So the Church hath the greatest advantage or precedencie
the fruitfulnesse of the Vine in these words For our Vines have tender grapes For in the Hebrew and which word is often used instead of for as in Psal 60. 13. And in Genesis 12. 19. Our Vines or our Vineyards By the Vinyard and Vine is understood the Church of Christ and the Gospel The Prophet saith I will sing to my well-beloved a song of my beloved of his Vine-yard Isa 5. 1. and the Vineyard of the Lord is the house of Israel and the men of Judah his pleasant c. chap. 5. 7. But now wee must know that there are two sorts of Vines the one of Jerusalem the other of sodome as Moses speaketh For their Vine is the Vine of sodome and of the Vines of Gomorrah their grapes are grapes of gaule their clusters be bitter their wine is the poyson of Dragons and the cruell gaule of Aspes c. Deut. 32. 31. Therefore it must not be the Vine of sodome but the Vine of Jerusalem which wee are to understand here This Vine is the Spouse of Christ and all the faithfull are labourers in the Lords Vineyard Tender grapes which doe but begin to bud and shew themselves even in the beginnings of the fruits of religion Foxes labour to destroy these as Herod sought to destroy Christ at the beginning of his dayes and Pharaoh the men Children of Israel at their birth that so Israel might be no more a Nation These Foxes therefore both great and small must therefore be taken and destroyed The words being thus unfolded let us take notice of these observations First Observe That the Spouse of Christ is alwayes troubled with some enemies There are alwayes those of greater or lesser power to afflict the Church there will alway be some San-bal-lat or Tobiah or some such to nible at the Vines of Christ of this the Scripture is full of testimonies Secondly Observe That these enemies of the Spouse are of a devouring nature That spoile our Vines c. Foxes are hurtfull to the labour of the husband-man samson being wrongd by the Philistims tooke three hundred Foxes and with their tailes set on fire burnt their corne with their Vineyards and Olives There have been alwayes false Teachers as in Moses time their stood up Jannes and Jambres and how many of Baals Prophets were there in the time of Elias and when was the Spouse of Christ free from persecution of tyrannicall Kings and Princes This is then the Churches portion and therefore not to be wondred at Thirdly Observe That Christ doth cherish the least buddings of grace in his Saints For our Vines have tender grapes When a Vine brings forth wild grapes Christ will take away the hedge of his vineyard and it shall be eaten up Isa 5. 4. But on the contrary Christ tels us that every branch that beareth fruit shall be purged that it may bring forth more fruit Joh. 15. 1 2. so that Christ hath great care to preserve young and tender fruit Fourthly Observe That such as would by subtiltie and tyrannie destroy the tender plants of Christ are to be restrained Take us the Foxes First for false Prophets they are to be discovered and refused of their errour and after all judg'd and cast out of the Church he that will deny the doctrine of the Gospell wee must not receive him neither bid him God-speed Joh. 2. 10. But in the end Christ himselfe will restraine both the Beast and the false Prophet as in Revel 19. 20. And the Beast was taken and with him the false Prophet that wrought miracles before him c. These were both cast alive into a Lake of fire burning with brimstone Therefore let all persecuting emperours Kings and Priests know that the time will come that Christ will take them and chaine them up or else destroy them and in that he sayes these shall be taken alive it notes out unto us the great and horrible torments that they shall indure and that is called the Lake of fire to wit an exquisite torment thereby resembled VERS 16 17. My beloved is mine and I am his he feedeth among the Lilies Vntill the day breake and the shadows flee away turne my beloved and be thou like a Roe or young heart upon the mountaines of Bether THe Church having finished Christs speech shee now concludeth this divine act with a kinde of a triumphant acclamation upon the former passages for now she begins to feele some comfort from Christs drawing neer unto her after her soule-sicknes Hence she breaketh out First With praise verse 16. Secondly With prayer verse 17. First Wee have the praise of Messiahs love and feeding his love is laid downe First In the gift of himselfe to his Spouse expressed in these words My beloved is mine c. Secondly In that she was made his And I am his He being hers she therefore became his Lastly She praiseth his feeding affirming that to be among the Lilies In these words My Beloved is mine and I am his there is a mutuall intercourse and vicissitude of claiming interest betwixt Christ and his Church the Church indeed glorieth in this but not so much in her selfe as in her beloved according to that of the Apostle He that glorieth let him glorie in the Lord 1 Cor. 1. 31. And observe what it is she glorieth in namely in that communion which is betweene her and Christ and this shee declareth by a passionate expression of comfort and that from the highest pitch of affection from a heart enflamed with love saying I am my Beloveds and my beloved is mine First Note from these words My beloved is mine c. That there is a union betweene Christ and his Saints from whence ariseth all sweet communion Christ is the head of his Spouse and she by the Spirit united unto him as his mysticall body he is Christ the giver of all spirituall influence to his Church Christ is also the Churches as by marriage if the person of the Husbands be the wives his goods and titles of honours are hers also he having passed over the right of his owne body unto her so is it in the mysticall marriage betweene Christ and the Spouse that union and conjunction of persons betweene them doth intitle the Church in the communion of all his graces Now from this union of persons comes a communion of all good things so that the Church can say if Christ be mine all that he hath is mine what he hath done and what he hath suffered is mine and why because he is mine for union is the foundation of all blessed communion And so againe on the other side the Church can say I am his my person my life and strength and all is his to glorifie him so there is a union and communion mutually betweene Christ and his Church The originall and spring hereof is Christs uniting and communicating himselfe first to his Church for the Spring begins to the streame what hath the streame but it first was
is most true that God hath advanced Christ and set the crowne of glorie and dominion upon him Psal 8. Heb. 2. 9. but yet withall his Mother doth also after a sort set the Crowne of glorie upon his head Seeing the Spouse is the fullnesse of him that filleth all in all Ephes 1. 2. and the Church is said sometimes to be the Mother of Christ Rev 12. As for the Crowne it is a signe of victorie and dominion Psal 21. And when Christ fighteth with his enemies He hath on his head many crownes or diadems Revel 19. 11. 12. So when Christ ruleth over the Saints they by their submission doe put a Crowne upon his head acknowledging his power Hence Observe First That Christ is invested with a Crowne of soveraignty and power He is crowned with glorie and honour Psal 8. 5. The Father hath exalted him and put all things under his feet Heb. 2. and hath given all things into his hands John 3. 35. Secondly Observe That Christ is crowned with honour and dignitie by his Church As the Father hath honoured his Sonne by setting a Crowne upon his head and putting a Scepter into his hand so the Saints by submitting unto his Law and authority doe honour him also acknowledging all his dignitie that the Father hath put upon him Thus it is said of the Church of the Gentiles that they should be a Crowne in the hand of the Lord and a royall diadem in the hand of God Isa 62. 3. The Apostle calleth such as he had gained by the preaching of the Gospell his Crowne and glorie Phil. 4. 1. How much more may Christ himselfe account his Church which he hath purchased by his owne blood his crowne and glorie This Crowne is also made excellent from the circumstance of time In the day of his espousals c. This must needs be meant of the time when Christ was espoused to his Church even the day of the Covenant made betwixt Christ and his people Ezek. 16. 8. And the Lord saith unto Jerusalem I remember thee the kindnesse of thy youth the love of thine espousals when thou wentest after me in the Wildernesse Jer. 22. Hence Observe That the Saints are espoused unto Christ This is that which the Apostle tels the Corinthians when he saith For I have espoused you unto one Husband that I might present you as a chast Virgin to Christ 2 Cor. 11. 2. And the Lord saith I will betroth thee unto me c. Hos 2. 19. that is I will establish my Covenant of grace with thee to forgive thy sins and to take no notice of thy unworthinesse Now followeth the second circumstance of time And in the day of the gladnesse of his heart These words plainly intimate that Christ did not only marrie himselfe unto his Spouse but also that he did it freely with a gladsome spirit Hence Observe That the espousing of the Saints unto Christ is matter of great joy unto him Thus it is said in the Prophet As the Bridegroome rejoyceth over the Bride so shall thy God rejoyce over thee Isa 62. 5. So that looke with what kind imbracings and what great affection a bridegroome receiveth his Bride with the same and greater doth Christ receive his people So much for the third Chapter CANTICLES Chap. IIII. VERS 1 2 3 4 5. Behold thou art faire my love behold thou art faire thou hast Doves eyes within thy locks thy haire is as a flock of Goats that appeare from Mount Gilead Thy teeth are like a flock of sheep that are even shorn which come up from the washing whereof every one bare twins and none is barren among them Thy lips are like a thred of scarlet and thy speech is comely thy temples are like a peece of pomgranate within thy locks Thy neck is like the Tower of David builded for an armory whereon there hang a thousand bucklers all sheilds of mighty men Thy two breasts are like two young Roes that are twins which feed among the Lilies TO the end that the Church might well know and feele that her love towards Christ and her seeking after him was not lost as also she did not commend him in vaine all which things were largely handled in the former Chapter it pleaseth Jesus Christ the bridegroome and head of his Spouse in this Chapter to commend the excellency of his Church as in sundrie speciall parts of the same and also delareth his singular love to her againe and doth as it were assure her of the same This Chapter may be divided in two parts The First is a singular comendation that Christ giveth to the Church which beginneth at the first verse and so holdeth on to the 14. wherein also there are three parts First An excellent and singular description handled allegorically of the parts and Members of the Church he putting downe seven in number this is contained in the five first verses of the Chapter Secondly Christ professeth his great wonderfull love towards the Church making large promises and also descrbing notable wayes unto her vers 6 7 8 9. Thirdly Christ againe returneth to commend his Spouse with all those excellent graces that were so sweet delightfull and pleasurable in her from verse 10. to verse 14. The second part of the Chapter contains an excellent speech of the Church with Christs answer to the same verse 15 16 17. In the Churches speech there is First A commendation of her head Christ uers 15. Secondly A desire of all good things to flow downe from her head Christ unto her selfe acknowledging all her enjoyments to be from him vers 16. In Christs answer there is contained a promise of his most gracious acceptation of such fruits as his Spouse should yeild unto him VERS 1. Behold thou art faire my love behold thou art faire c. HEre beginneth Christs commendations of his Church and first he commendeth her beauty in generall in the words Behold thou art faire my love c. And afterwards he entereth into a particular commendation of her severall parts and members And 1. Of her Eyes vers 1. 2. Of her Haire vers 1. 3. Of her Teeth vers 2. 4. Of her Lips vers 3. 5. Of her Temples vers 3 6. Of her Necke vers 4. 7. Of her Breasts ver 5. Thus Christ enumerates and reckons up all the parts of the Church which sheweth what a pleasant harmony and specious consent of parts shee hath whereby shee is exceeding beautifull But first of the praise in generall Behold thou art faire my Love thou art faire When the Scripture doth prefix this word Behold to any sentence it noteth for the most part a thing to be wondered at as was noted in Chap. 1. 15. Faire or beautifull not onely in colour but in comely 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Puliher elegans venustus decorus fuit proportion and elegancy such as draweth love and liking This is meant of the graces of the spirit and that spirituall beauty wherewith God
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
joyned to the temples Now by the temples or cheekes is commended the beauty and modesty of the Church The Pomgranate was of use in the old Tabernacle and Temple Aarons Coat was hanged with Pomegranates and bels Bels for the sound of doctrine and prayer and pomegranate for restraining and healing the distempers and diseases of the people The Pomgranate when it is broken in pieces hath many graines and kernels in it and also much juyce whereby it is medicinable These are commended for repressing the heat of the choler and the malignity of fevers also for comforting and strengthning the stomack and bowels keeping from fainting and the like Now some do apply this to the Pastors of the Church and the similitude of the Pomgranate to denote the fruit and benefit that commeth by such But I rather take it to be meant of the spirituall beautie of the Church for the Pomgranate being broken or cut is of a glorious or ruddie colour like unto Roses So that the temples or cheekes of the Spouse is commended for beautie that together with faire and white there is a mixture of red Hence Observe That the Spouse of Christ is very beautifull and glorious The chiefest grace of the countenance lying in the Temples they are set forth by a comparison taken from the Pomegranate and also her temples shine forth at her locks beyond her haire that so the beautie of the Spouse is so naturall unto her that it needeth not vaine and wanton adorning I doe not meane that her beautie is a naturall beautie yet though it be supernatural it is made connaturall unto her so that the Spouse need not seeke after worldly glorie to beautifie her spirituall beautie withall for her glorie farr surpasseth all the glorie of the world the glorie of the world is but an outside painted excellency there is no substantiall glorie in it but the glorie and excellencie of the Spouse is a reall and divine excellencie and beautie The Spouse is beautifull in respect of her spirituall graces received from Christ A deformed person of a meane complexion and constitution yet notwithstanding when he shall shew himselfe to be of a lovely gracious and sweet disposition this breeds love and likeing towards such a one though wee see nothing in the outward man to be lovely so though the Saints are cloathed with no outward beautie yet in respect of that spirituall wisedome goodnesse and love that is in them they are very excellent and desireable So much for the commendation of the first particular The sixth followeth VERS 4. Thy neck is like to the Tower of David builded for an armourie whereon there hang a thousand bucklers all shields of mighty men THe eyes the hair the teeth the lips and temples have been spoken of Now followeth a sixth particular to be considered in this verse and that is the Churches neck and this is done by a comparison to alcertaine Tower of King Davids ordained for a martiall purpose The neck of the Spouse is set forth by an excellent comparison to wit from Davids Tower Thy neck is like the Tower of David c. The excellencie of this Tower is set forth First For its defence builded for defence or for armorie Secondly In that it was a treasure or house of store for amunition in that it is said Whereon there hang a thousand bucklers all shields of mighty men Thy neck is like the Tower of David c. It is the neck that joyneth the head and the body together so faith joyneth Christ and his Members into one whereby the Members become strong and valiant and therefore fitly compared to the Tower of David which he built at the end of his owne house upon Mount Zion for a defence of which wee reade somewhat in Neh. 3. 19. 25. And wee reade of Davids taking of the strong hold of Zion in 2 Sam. 5. 7. and he built a Fort upon it verse 9. By the neck some understand the Pastors of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Collum sic dictum quod oneribus arctatur premitur 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Magnus fuit vel â—factus est Inde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Turris a magnitudine seu celsitudine Church as before But rather wee may understand it of the strength of the Church being joyned to Christ by faith as the body is joyned to the head by the neck for the neck it is named in Hebrew Tsauvaar of strength and firmenesse and the Tower is here named Migdall which signifies a building great and high as appeares Isa 2. 15. The same word is used for a Pulpit or Tower of wood whereon the Scribe stood Neh. 8. 4. This denotes the magnanimitie and courage of the Spouse whilst she being by faith united unto Christ her head she is now able to encounter with all her spirituall adversaries by the strength she receiveth from her beloved Hence Observe That the Spouse being joyned by faith unto her head Christ becomes magnanimous and valiant to encounter with all her spiritual enemies The neck of the Spouse is like the Tower of David for strength and firmenesse it is also like the neck of the horse cloathed with Thunder as Job speakes of Job 39. 19. The Apostle tels that the weapons of the Churches warfare are not carnal but mighty through God for the pulling downe of strong holds c. that is the meanes by which she fights against sinne are not carnall such as natural men have recourse unto and gain authority withall and do great things as namely riches friends honour eloquence or the like but on the contrary povertie weaknesse infamie rudenesse and plainnesse of speech and foolishnesse in the worlds account These weapons are made mighty through Gods power who by infamie confoundeth honour and by weaknesse confoundeth power and confounds wisedome by that the world accounts folly In the originall it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the great warrier the Lord of Hosts that manageth this warre for the Church The Apostle in another place tels us that wee are more then Conquerours through him that loveth us that is through Christ the Captaine of the Lords hoast the neck of the Spouse being thus described it followeth the end and use of this Tower and that is double First For defence Secondly For hanging therein shields and targets Builded for an armory whereon there hang a thousand bucklers all shields of mighty men Builded for an armorie or defence The Hebrew word Talpijoth is turned by some for defence of some others for an Armory of some others for teaching or instructions namely of passengers The difference ariseth from the Hebrew word it being of rare use and I think not to be found in any other place of Scripture But it seemeth to be derived of Thalah to hang and pijoth two edged Swords So we may conclude it to be a place where they did hang swords and other weapons of warre even all instruments to offend the enemy and defend
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
here is still life in the root The seed remains in them from whence it is that when the Spouse sleepeth her heart waketh and from hence it is that shee cannot lose the worke of God in her that she is borne of God who is immortall and unchangeable And it is written Every branch that beareth fruit he purgeth that it may beare more fruit John 15. No fruitfull branch shall be cut off Thirdly Observe That the Saints should as well acknowledge that which is good as that which is evill in their spirits It is common with some Christians to be ever complaining of that evill they see in themselves but very seldome acknowledge any of that good they have received whereas we ought to acknowledge all the good we have received to the praise of the giver Fourthly Observe That a Christian is what he is in spirit A believer is not to value himself acording to what he is in the outward man or in the flesh but as he is in the inward man or spirit So the Church values her selfe by the disposition and temper of her spirit My heart waketh thus hath the Spouse in few words set forth her estate according to flesh and spirit and now she setteth forth in the next place the great care and love of Christ who seeketh to awake and to raise her out of this dangerous sleep in these words It is the voyce of my beloved that knocketh saying open to me my Sister my Love my Dove my Vndefiled for my head is filled with dew and my locks with the drops of the night In the former part of the verse we heard of the Churches security of the flesh where she saith I sleep and yet she was not in such a dead sleep but her heart awoke her delight in Christ was not utterly lost It was like the sleep of the wise Virgins which slumbred as well as the foolish virgins yet had their Lamps trimmed and Oyle in them which the foolish had not Now Christ commeth to her to awake her by knocking shee notwithstanding her drousinesse was sensible of all his sweet words and allurements whereby he pressed her to open unto him saying Open to me my Sister my love my Dove my undefiled which is set forth by the sufferings of Christ in waiting for her returne For my head is filled with dew and my locks with the drops of the night All which aggravates her negligence and his patience in waiting for admission into her heart by his spirit In the words observe two things 1. The Churches discerning of Christs voyce 2. Christs carriage towards his Church First the Churches discerning of Christs voyce set downe in these words It is the voyce of my beloved Secondly we have Christs carriage towards his Church which is amplified 1. By a friendly compellation My Love my Dove my undefiled 2. By his action He knocks c. 3. By his suffering unworthy things for her sake For my head is filled with dew and my locks with the drops of the night It is the voyce of my beloved that knocks c. Christ useth good meanes to awaken his Spouse and to raise her up from that carnall security she was in and therefore he calleth her by his voyce and he no sooner speaks but she heareth it saying It is the voyce of my beloved c. She speaks as if it were one that being waked out of sleep and slumber should say that it was such or such a one that called or spake Many being so well acquainted with men that they can certainly as it were discerne them by their words Hence Observe That the Saints may discerne Christs voyce even in a sleepy condition Here the Spouse though she was sleepy and drousie yet her heart was so far awake that she discerned Christs voyce Christs Sheep are said To heare Christs voyce John 10. And to tast words by the eare as it is said Job 12. 11. they have a spirituall tast and relish with them The voyce of Christ is spirit and life and hath in it a self-discovering property it carries along with it it s owne evidence it hath such majesty and power such evidence and life in it that the Spouse cannot but heare and discerne it even in a sleepy and slumbring temper Secondly Observe That no temptation that befalls the Spouse can separate her affections from Christ She acknowledges Christ to be her Beloved still there remained so much conjugall amity and friendship though she was untoward sleepy and drousie that with a Spouse-like affection she saith It is the voyce of my beloved So that take a Saint at the worst condition when he is a sleep he loves Christ and le ts out the streames of his affections towards him Thus much for the Churches taking notice of Christs voyce we come to Christs carriage towards her which is set forth first by his action He knocketh c. It is the voyce of my beloved that knocketh saying open 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pulsavit impetum fecit The Septuagi turns it by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vrge◠and by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pulso unto me c. That knocketh or that beateth the word in the Hebrew fignifies to knock or beat vehemently to be very earnest or provoking In generall it is taken for any knocking but here for knocking at the door This doth intimate Christs earnestnesse for an entrance to come in and awake his Spouse And thus Christ is said to knock at the doore of the Church of Laodicea Revel 3. 19 20. Christ hath severall kinds of knocking 's as that of his word his mercy his Spirit and somtimes his Rod Mic. 6. 9. yea all the meanes that Christ useth to draw us nearer to himselfe as his works spirit word and the conscience too these are the knocking 's of Christ at our hearts Now Christ doth not onely knock but he is most earnest for an enterance saying Open unto me Here the heart is compared to the gates or doors of a City for as in Cities the strength of the City is in the gates there was their seats of justice in those days and there was Munition stored up for war so that open the gates to an enemy and you give him all So when Christ hath the heart he hath the whole man The heart is the way of entrance of God into the soul or into the whole man and hence it is said The Lord opened the heart of Lydia Acts 16. 14. That was it at which Christ knocked When God bestoweth his blessings on us he is said to open doors unto us as in Psa 78. 23 24. in Isa 45. 1 2 3. The Apostle calleth the grace of ministry The doore of utterance Col. 4. 3. So when we yield unto Christ and his Spirit and accept of his grace and the like it is to open the doore unto him as in Revel 3. 20. Now the knocking 's of Christ shew how earnest he is of enterance into
his Spouse saying open unto me c. Hence Observe That Christ desires a neerer and neerer fellowship with his Spouse Hence it is that he knocks for a farther entrance and communion he had communion before but he comes to renew and enlarge it Christ doth not delight in strangenesse but makes forth abundance of love to the soules of his Saints that so he might have a further entrance into their hearts and affections You know what he sayes to the Church of Laodicea Revel 3. 20. Behold I stand at the doore and knock So here It is the voice of my beloved that knocketh c. But some may object Christ hath power to open to himselfe why doth he stand knocking man hath no power to open of himselfe c. The answer is First Here Christ speakes to the Spouse that had the spirit of God by which she could open to her beloved for the Saints are first acted by the Spirit and then they act by it not in their owne power but in the power of the spirit But Secondly When Christ comes for an entrance at conversion then there goes a power that shall open for his knocking 's are effectuall his words are operative words such as was in the creation Let there be light and there was light Genes 1. 3. And such wherewith he raised Lazarus saying Come forth of the grave c. Joh 11. 43. So Christ by his Spirit cloathes his words with majestie and power his words are spirit and life and when he speakes effectually he opens and unlocks the heart with the power of his voice Now followeth the particular compellations which are as so many motives Christ useth to move and stirre the affections of his Spouse Open to me my Sister my love my dove my undefiled These things are spoken after the manner of earthly lovers who come in the night season some times to visit their friends and provoke them as it were by faire speeches to open unto them when they knock to which end Christ useth these alluring titles saying My Sister my Love c. My Sister Christ is our elder Brother and the first borne of many Brethren and what neerer bond of consanguinitie than a Sister So that whatsoever is strong in any bond Christ knits us to him by it and therefore stiles himselfe in all the sweetest relations to shew that he hath the love of all relations towards his Spouse Will a Sister shut a Brother out of doores and that when a Brother comes to visit her and to shew kindnesse unto her Thus Christ comes to make out his love unto us calling us by the name of Sister See this more expounded in Chap. 4. 9. My love Christ loves all his creatures with a generall love and lets the beames of his goodnesse scatter out to them because there is some beames of his excellency in every creature but his Spouse is his beloved in a more peculiar and eminent way then any other and though the beames of his generall love are scattered out to al his creatures yet his especiall love is united and fixed only upon his Church See this more largely opened in Chap. 1. 9. Christ cannot but love what he sees of himselfe in us he loves his owne Image It followeth My Dove The Church is resembled to a Dove in respect of the disposition that is or should be in her resembling that creature A Dove is of a meeke disposition without guile faithfull to her Mate and of neat and cleanly feeding and the like So the Saints are called The meek of the earth Zeph. 2. 1. 2. And are accounted to be without fraud or duplicitie in the soule Jam. 1. 8. They are faithfull and follow the Lamb whithersoever he goeth they have not defiled themselves with women Revel 14. 4. And they feed upon Christ and spirituall things In these and many more things there is an apt resemblance betwixt a Christian and a Dove But this hath been largely spoken of in Chap. 2. 14. My undefiled Some reade it my per sect one The Hebrew word signifies most properly and most commonly perfect 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Integer perfectus corpore vel animo absolutus completus consum matus Graecis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and sound of a religious honest and simple disposition without guile or wickednesse The Greekes translate it unfained This word undefiled is an expression of Christ which he applies to his Church But now in this expression we are to consider Christ and his Spouse one the Spouse having the field she hath the Pearl also having Christ she hath his righteousnes and perfection so the Spouse is perfect and compleat in her head there being a neere conjunction between the head and the Members Againe the spouse is undefiled in respect of that disposition in her which tends to perfection and Christ respects her according to what she shall be in her perfection and glorie Now in that Christ comes thus to awak his Church and by such sweet words to perswade her alledging the unitie of her nature which is she is his Sister her fellowship with him she is his love her chastitie she is his Dove her sinceritie she is his undefiled and all these sweet words are to melt the heart of the Spouse Hence Observe That Christ useth all the sweetest words and actions in drawing his Spouse neere to himselfe Here he useth as it were all heavenly Rhetorick to perswade and move the affections of the Spouse Thus Christ drawes his Spouse by the bands of love calling of her by the name of love Dove undefiled making out his love to her in the sweetest Titles and tearmes of relation yea notwithstanding her infirmitie and drousinesse before mentioned she is highly esteemed of him he imputes not her sins unto her but lookes upon her graces which he hath endued her withall as if she were perfect and undefiled It followeth For my head is filled with dew and my locks with the drops of the night In these words wee have declared the patience and sufferings of Christ which he under went in waiting for the returne of his Spouse The reason why he would have the doore opened and be let in is because he had refused no hardship or incommoditie but undertooke all for the good of his Spouse as appeares in that he saith For my head is full of dew c. The head of Christ being filled with dew seemeth to meane his manifold troubles and calamities which he suffered for her sake which sufferings of his are of two sorts In himselfe in his people In his owne person what did he endure how hid he undergoe the contradictions of sinners while he was upon earth and at his death his head was not only filled with drops of dew but also with drops of blood besides the anguish of his Spirit by losing the sense of his fathers love And then what he suffers in his Members who are often Troubled on every side perplexed
they seeme to be lost at the first Christs words are that immortall seed that will never dye but live and grow and be effectuall This word will be effectuall through the Spirit Christ spake many things to his Disciples which they forgot but when the Spirit that comforter was come it brought those things to their remembrance againe John 14. 26. The seed that is sowne in the Saints perhaps will not grow up presently but it shall afterwards grow and revive againe as the Corne. Secondly Observe That Christ is so much withdrawne in the soules apprehension that it even failes because of his absence So it was with the Church in Lam. 3. 1. Thus it was often with David The soule that is spirituall will be in a swoone and deliquium upon Christs withdrawing if God looke with an angrie countenance upon the soule it causeth the Spirits to faile If any any one hath a friend on whom he had much dependance to see his countenance withdrawne and not to shew his face as before it will daunt and dismay such a one much more will the soule be dismayed when Christ shall withdraw his pleasant face It followeth I sought him but I could not finde him I called him but he gave me no answer Now the Spouse is in great perplexity and distresse of minde because of her former negligence in that she refused to open to her beloved when he knocked for entrance This is one of the greatest temptations that God seemeth not to heare the prayers of his people when he shutteth out their prayer as it is Lam. 3. 8. But the Spouse here receiveth like for like of Christ because she would not hearken she also calleth and hath no answer But this seems to contradict other Scriptures which promise that those that seeke shall finde It is true they that seeke shall finde but not presently but by degrees nay in some sort he is found before he is sought for he is in the soule to stirre up desires of seeking him he breathes in desires into us and answers us before we pray when he prepares the heart and heares the prayer as the Psalmist speaketh therefore it is a spirituall deceit when wee thinke Christ is not in us and we are neglected of him when he breathes in desires after him into our soules Hence Observe That when the soule earnestly breathes and seekes after Christ and seemeth not to finde him yet Christ is in that soule Christ did not enter so fully into his Spouse at once that she doth perceive it and yet in the end she findeth that he is come into his garden she findeth that her rising out of her sleep and from her bed her opening the doore seeking and calling after him was not in vaine Jonas in his greatest distresse when he sayd I am cast out of thy presence yet he saith notwithstanding I will looke toward thy holy Temple Jon. 2. And David in Psal 31. 22. I said in my hast I am cast out of thy sight yet notwithstanding thou heardest the voice of my prayer And afterwards he saith it was in his hast that he thought God had cast him off he was surprised on a sudden I said it is my infirmitie saith he in Psal 73. many seeke and because they find not even according to their desire at the first they faint and give over but wee must know that where there is any seeking or breathing after him Christ is there and will make himself manifest at the last And now to the last verse which I did reade VERS 6. The watchmen that went about the Citie found me they they smot me they wounded me the keepers of the wals tooke away my vale from me THere is contained in this verse the third calmity of the Church viz. that Christ her head being absent from her and shee labouring to seeke him falleth in to sundrie dangers and distresses yea all become noy some and hurtfull unto her even those that should have kept and preserved her from all violence and injuric they did abuse and beat her vea cruelly wound her and deale fraudulently with her as the particulars shew The injuries that the Spouse did here undergoe are two First She is beaten and wounded Secondly Her vaile is taken from her The instruments of her affliction are described to be First The watchmen of the Citie Secondly The keepers of the wall The Watchmen that went about the City found me c. These watchmen are said to be such as goe about the City which noteth their painfullnesse and diligence as of those that watch and ward in the City day and night meaning the officers of the Church as before was noted in Chap. 3. 3. where the selfe-same thing is put downe saving that there is no mention made of their abusing of her but onely of her demand who thereby could tell where he was that her soul loved Now we have the carriage of these watchmen They smote me they wounded me They smote me That is with reproaches and evill speeches for smiting is sometimes with the Tongue as in Jer. 18. 18. Come let us smite him with the tongue To smite is to hurt or afflict by any meanes whatsoever it 's said of Christ in respect of his sufferings that he was stricken smitten and afflicted of God Isa 53. 4. Now in that these watchmen smite the Spouse they appeare more cruell and enraged then before in Chap. 3. 3. neither doth the Church enquire of these watchmen after her beloved but they find her seeking of Christ out of their way and course and therefore they abuse her they discourage her they take her as an evill doer they deale injuriously with her She addeth They wounded me In that she speaketh thus without a particle to joyne them which manner of speech the Rhetoritians call Asyndeton she doth it both to shew her owne vehemeney and the quick dispatch that these evill Watchmen made in so ill intreating of her and therefore in that she addeth that word wounding after smiting she doth as it were by a gradation paint out their wickednesse and her owne misery because many may faint and be smitten and yet not be wounded for wounding is to draw blood a further degree of hurt then smiting as appears in 1 Kings 20. 37. where it is said a certaine man smote one of the Sons of the Prophets so that in smiting of him he wounded him So the husbandmen wounded the Lords servant By this wounding of the Spouse is then meant the highest degree of afflicting of her the worst dealing of the Watchmen with her It followeth The keepers of the wall tooke away my Vaile from me The keepers or the Watchmen of the walls to wit such as had a continuall standing allowed them both to descry the enemies and to repell them also if they can neither the running watch nor the standing watch favoured me but both sorts cruelly intreated me These Watchmen are meant the Ministers of the
Church and City of God for the Priests and Levites kept of old the watch or charge of the Lord as appears in Numb 3. 7 8. And it is said in Isa 62. 6. I have set Watchmen upon thy walls O Jerusalem which shall never hold their peace day nor night c. But these Watchmen here seems to be such as are spoken of in Isa 56. 10. Blind watchmen and dumb dogs such as could doe nothing but rend and teare the flock of Christ Some understand by the Watchmen the Ministers of the Church and by the keepers of the wall Magistrates such as are called Gods Psal 82. 6. And these many times direct the point of the sword against the Church Ministers and Magistrates when they are filled with envy and malice at the graces of the Spirit in the Saints are both alike persecutors Now what it was that these watchmen performed against the Spouse and what their carriage was towards her is declared in the words following They tooke away the Vaile from me The Hebrew word here Translated Vaile or Scarfe hath its name of spreading because women spread 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Inde Hiphill 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Extendit expandit them over their heads to cover them and it hath its signification also of thinnesse because it was made of the finest and purest linnen that could be gotten Such Vails were worne of women in a double respect First For ornament and adorning as appears in Isa 3. 23. Secondly In token of subjection and obedience for this see Gen. 20. 16. Also Gen. 24. 65. 1 Cor. 11. 5 6 7. Then the taking away of the Veile notes 2. things 1. As it was an ornament as in the Old Testament a Vaile was that which covered women for modesty so it was an honourable Ornament They tooke away the Vaile That is that wherewith the Spouse was covered they tooke away that which made her comely and laid her open and as it were naked by calumnies and reproaches casting all the mire and dirt they could upon her They tooke away the Vaile of the Spouse when they tooke away her credit and esteeme when they lay open her infirmities and weaknesses So she was spoiled of her good name and reputation and counted among the light 〈◊〉 lewd women for so they used to deale with dishonest women disfiguring their faces stripping them out of their cloaths and taking away their faire Jewells as appears by Ezek. 23. 25 26. 2. As the Vaile is a token of subjection it 's taken away when they draw the Spouse from Christ and her subjection to him by false doctrines and humane traditions and inventions of men by pressing humane devices upon the Spouse and so take her off from observing those things that Christ hath given her in trust to observe Those that desire to sit high in the consciences of people and so make them undutifull they take away the Vaile of subjection from them making them to observe humane traditions more then Christs Commandements Now in that the Spouse is thus vexed and afflicted by these evill watchmen who were such as seemed to be in place of superintendency and ministry such as pretended at least to have the greatest care of her for these to smite her wound her and take away her Vaile this was most savage dealing and the very highest of persecution Hence Observe That those that seeme to be of great esteeme and of the highest Office in the Church preve many times the bitterest enemies of the Church Who were more bitter enemies in Christs time then the Scribes Pharisees and Priests And who were the greatest enemies of the Church in the time of the Prophets but false Priests and Prophets The persecuting Magistrate pretends he is in Gods stead as they are called Gods Psal 82. 6. They should governe as God himselfe would governe but alâ—s wofull experience tells us that they doe conerary to the truth As for Ministers they call themselves the Embassadors of Christ and therefore strengthen the feeble knees and bind up the broken hearted and the like But alas we see many of these turne the edge of the sword against the Saints The Prophets of God doe complaine of the wicked Priests in the time of the Law how they did afflict the godly And may not the same complaint be made still even now in the days of the Gospell how are the Saints still vexed with many of that Tribe What is the cause they be so much dlspleased Surely because the Saints seeke after Christ and that out of their way and order they will beare any disorder saving that men may be carnall formall yea and profane too and such are no trouble to their spirits like the blind Pharisoes if there be any excesse of ryot these watchmen can beare it well enough but if any seeke acquaintance with Christ and not in their way that is intollerable that is to their disgrace upon such they fall they beat and wound them yea they take away their Vaile they doe deface and dishonour them all they can for they make them as odious as they can they terme them that be Saints and seeke after Christ Hereticks Scihsmaticks Elasphemers and the like they lay all the most vile reproaches upon them they can devise Now for the Saints this need not trouble them when these things come to passe that such as pretend to have office and superintendency over the Church doe beat wound and disgrace her Did not the builders refuse Christ himselfe the head corner stone What marvaile then though they beat his Servants and vex his people How was Christ judged of the Priests and Pharisees in his time And this hath been the lot of the Church in all ages the Saints were called Hereticks and Schismaticks the Vaile was taken off O what cruelty is this What savage men are these that thus beat and wound the Spouse of Christ Yea marke well how they be They be the watchmen that pretend to be Ministers and Embassadors of Christ for to feed his flock who of all others should chiefly defend and comfort them now for these to beat and wound the Spouse and take away her Vaile this is intollerable wickednesse this is the highest impiety To conclude truth hath alwayes a saracht face falshood and formality for the most part goe under glorious attire as that of decency and uniformity and the like There is no question that such as are carnall Formalists Pharisaicall Professors would persecute Christ if he were in the flesh as now they persecute his imageand spirit in his Saints when they smite and wound and take away their Vaile from them Thus much for this time VERS 7 8 9 10 c. to the end of the Chapter I charge you O daughters of Jerusalem if ye find my beloved that ye tell him that I am sick of love What is thy beloved more then another beloved O thou fairest among women What is thy beloved more then another
publique place as it were See Luke 14. 21. This shew the readinesse and willingnesse of the Spouse both to goe forth and meet and also to wellcome and entertaine Christ it noteth her dilligence and care to find and to retaine Christ as in Song 3. 2. 4. I would kisse thee yet I should not be despised To Kisse is a signe of honour love and obedience as was noted in Song 1. 2. and the meaning is that the Spouse would neither be ashamed or afraid to perform the office of love and affection towards him neither should any contemne or scorne her that is either they should not scorne her having obtained her beloved or else she would not regard any scorne that should be cast upon her Hence Observe First That Saints are ready to entertaine and wellcome Christ Hence it 's said here that the Spouse would meet him with all readinesse to take hold of him and to imbrace him The Saints are impatient withont Christ and are most ready to give entertainment unto him Secondly Observe That it is an honourable action and worthy of much praise to entertaine and imbrace Christ It is true the world is apt to vex scorne and contemne the Saints but yet they are never ashamed to owne Christ but she doth meet kisse and imbrace him even in the open streets But though the blind world should contemne the Saints yet the Lord will honour them that honour him 1 Sam. 20. 30. And if any man serve Christ him will the Father honour John 12. 26. The Saints shall appeare in the brightnesse of Christs glory which is far above the contempt of the world and being thus cloathed they are not afraid or ashamed of Christ of professing his name and truth in the open streets of the world Thus much for the Spouses wish as also her resolution in which she doth farther proceed in the next verse VERS 2. I would lead thee and bring thee into my Mothers house who would instruct me I would cause thee to drinke of spiced wine of the juyce of my Pomegranate AFter the Spouse had expressed her wish and what advantage she gained thereby she sheweth what returne she would make unto Christ for granting her desire I would lead thee and bring thee c. We must understand in these words that the Spouse taketh on her the person of Christ and speaketh that of her selfe which belongeth to him and by declaring what she would doe unto her beloved shews what she would have Christ doe unto her And therefore we must consider the Spouse together with her head Christ and so she is called Christ in 1 Cor. 12. 12. That is Christ mysticall or Christ in a divine mystery I would lead thee I would bring thee c. She doubleth the word as it were to shew the joyfullnesse of her heart in thinking of the matter she is now in speaking of And in that she saith I would lead thee she meaneth with all honour and solemnity with joy and gladnesse Thus Kings and great ones are said to be lead and brought along Isa 60. 11. Psal 45. 15 16. So here the Spouse speaking in the person of Christ declares what she desires he should doe unto her towit that he would lead and bring her into his holy Mountaine as in Psal 43. 3. that he would comfortably lead her by the light of his Spirit Hence Observe That the Saints desire onely to be led and directed by Christ For the Spouse here by declaring her resolution sheweth what she desireth Christ to doe unto her it is true that the Saints in some sence may be said to lead Christ by seeking of his face by stirring up themselves to take hold of his strength as in Isa 64. 1. 7. yet most properly it is Christ that leadeth his people his truth and the light of his Spirit is like the cloud of fire that led the Children of Israel in the Wildernesse and doth continually direct and guide them Now followeth the place into which she would lead him Into the house of my Mother Here the Spouse alludeth to the custome in those dayes which was to bring the Bride and Bidegroome also into the house of either of their Parents See Gen. 24. 97. where Isaac is said to have brought Rebeckah into the Tent of Sarah his Mother It is the manner of the Hebrews as hath been noted heretofore in this Song to call some whole thing or body by the name of Father or Mother and the parts derived from the same by the names of Sonnes and Daughters So here Christ and the Saints making up one Church or body which is called the new Jerusalem which commeth downe from God out of which Christ and all Saints spring this new Jerusalem is called the Mother of us all in Gal. 4. 26. But of this we have spoken already in Chap. 3. vers 4. and therefore I shall passe this and proceed to the next words Who would instruct me This clause standeth doubtfull whither we shall Translate it Thou shalt teach me or she shall teach me for in the Hebrew tongue in the future the same word standeth for the third person feminine that is for the second Masculine And so it standeth in different here by the word whither we say thou shalt teach me or she shall teach me true it is that Christ is the teacher of his Church in a double respect 1. In that he alone teacheth by the light of his Spirit But the Church who is the heavenly Jerusalem and Mother of us all doth as an instrument teach and instruct her particular Members with the heavenly doctrine of the Gospell We may take it that she saith to Christ Thou shalt teach me for so runs the new Covenant That every man shall not teach his neighbor saying know the Lord for they shall all know me saith the Lord. So that the Saints should not depend upon mans teaching but upon Christ's the true Prophet Hence Observe That the Saints desire most of all to be under the teachings of Christ This was the end of the Spouse in bringing Christ in to her mothers house namely that he might teach and instruct her by his Spirit And thus it is prophesied how that in the last dayes many people should say Come and let us go up tothe house of the God Jacob and will teach us of his wayes c. Isa 2 2 3. See also Michah 4. 1 2. Christ tels his Disciples in John 16. 25. That the time was comming he would shew them plainely of the Father its Christ that doth unmaske and unvaile the face of his Father and helpe us to a manifestation and sight of it Christ is the lively Image of God 2 Cor. 4. 4. He is the Brightnese of his glorie and the expresse Character of his person Heb. 1. 3. there is no excellency in the Father which is not manifest in the Sonne and by the Sonne wee may come to know it so saith the Apostle God who
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
his vineyard but Christ received all the fruits of his those that kept Solomons Vineyard were to have the fifth part of the fruit Solomon had a Vineyard c. Solomon had all things excellent and above others and this notes the excellency of Christs Vineyard in that it is compared to Solomons by the Vineyard is meant the Church in generall for the house of Israel was the Lords Vineyard Isa 5. 7. this Vineyard is commended for t is scituation At Baal-hamon Baal-hamon was not the proper name of a place but signifieth here a most fruitfull soile or place for Baal signifieth a Lord Master or Owner and Hamon a multitude that is the Lord of a multitude so that is as much as to say in a place so plenteous that it bringeth forth multitudes of Vines and therefore the Church being scituate in a fertile place is called Bekeren ben shamen the horne of the Sonne of Oyle that is a very fruitfull hill The fruitfulnesse of Solomons vineyard doth note out the fruitfullnesse of the Spouse The next thing shews Solomons care over his Vineyard He let out the Vineyard unto keepers Though Solomon made great account of his Vineyard yet he did not dwell in it and keepe it himselfe He was not so much delighted with it as alwaies to have it in his presence and never out of his sight he let it out to keepers that is he let it forth to hire or for a certaine rent to such as should keepe dresse prune cut and trimme the same Herein there is a dissimilitude betweene Christs and Solomons Vineyard because Christ kept his in his owne hand and it was alwayes in his presence and sight Now followeth the benefit that Solomon received by his Vineyard Every one for the fruit thereof was to bring a thousand pieces of Silver These keepers and dressers of the Vineyard must have their hire and therefore it 's said that they bring every one a thousand pieces of Silver that is for the fruit they have reaped from the Vineyard or for the rent thereof they were to bring a thousand pieces of Silver that is a very great summe for he putteth a certaine for an uncertaine Some read shekles which we may take for common shekles which was halfe so much as See Beza on Mat. 17. 18. the shokles of the Sanctuary and did amount as some suppose to the value of twenty-pence The commendations here of the Vineyard is that it was hired or let at a great rent which is an argument of the great fruitfullnesse thereof and in this Verse is contained the first part of the comparison Now followeth the reddition VERS 12. My Vineyard which is mine is before me Thou O Solomon must have a thousand and those that keep the fruit thereof two hundred HEre is the dissimilitude the Vineyard of Christ even his deare Spouse which belongeth onely to him and to none other no man shall succeed him in it because he is the eternall Lord and heire of all things Heb. 1. 2. And further he saith which is before me that is before my face so that I continually looke upon it and have an eye over it or watch over it for good noting his continuall presence in his Church as in Matth. 28. 19. and also his continuall dressing and pruning of the same as Husbandmen doe their Vineyards that it may bring forth more fruit as in Joh. 15. 2. And here Christs Vineyard is preferred before Solomons namely because he is inforced to put forth his but Christ doth as it were with his owne hands prune and keepe his owne Vineyard Thou O Solomon must have a thousand c. There did belong a thousand sheckles of silver or a thousand silverlings to Solomon as hire or rent this we had in the former verse but here followeth a substraction or lessening of Solomons profit in the following words And those that keepe the fruit thereof two hundred There is a portion that appertaines to those that dresse this Vineyard and make it fruitfull This is spoken by way of concession or granting thus I yeild to this that thy Vineyard is worth a thousand pieces of silver but out of that those that keepe the fruit thereof must have two hundred which ariseth to the fifth part of the gaine Now from this comparison thus drawne Observe First That the Spouse is Christs Vineyard The house of Israel was the Lords Vineyard Isa 5. 7. but of this we have spoken before in this Song Secondly Christs Vineyard is a fruitful Vineyard King Solomon was excellent in all things and therefore his Vineyard could not be but fruitfull and it being Situate in Baal-hamon a fertile soyle by this is noted the fruitfullnesse of Christs Vineyard Thirdly Observe That Christ injoys all the fruit of his owne Vineyard And this is held forth to us in the dissimilitude betweene Solomons Vineyard and Christs Solomon was forc't to give away the fifth part of the profit to his Keepers but Christ doth reap all the fruit of the graces of his Saints all the fruits of the Spirit as praise and thanksgiving redound unto him Fourthly Observe That Christ keeps the Vineyard of his Church in his owne hands As he hath the whole fruits of it so his eyes are alwayes upon it for good Christ appeared in the midst of the seven golden Candlesticks which are the seven Churches Revel 1. Christ is alwayes himselfe in his Vineyard to dresse it and to prune it and to make every Vine prosper Let none therefore thinke they have the domination over the Church Christ onely is Lord and head he stands in need of no Vicar or Vice-gerent which is one in the stead to doe that which Christ should doe if he were present this is Antichrist that takes the very office of Christ which is to sway in his Church alone But it may be demanded doth not Christ let forth his Vineyard to Dressers Did not Paul plant and Apollo water c. I answer That the Prophets and Apostles as they were annointed to office and dignity they were in some fort called the dressers of Christs Vine but yet no fart her but as instruments whom Christ useth for he is present with them and in them he worketh by them and therefore he holdeth the seven Starres in his right hand which are the Angells of the seaven Churches Revel 1. The Keepers of Solomons Vineyard doe keep it in his absence but the Keepers of Christs Vine can doe nothing unlesse he be with them and worke by them Christ then will take care of his Church and take it so into his owne hands at last that even Leviathan and the Dragon that is in the Sea shall be slaine and in that day his Spouse shall sing A Vineyard of new wine Isa 27. 1 2. the Lord will keep it and water it every moment least any hurt it he will keep it night and day and at last free his Church from both it's oppressions and oppressors
Christ a greater then Solomon Matth. 12. 42. For in him are the treasures of wisdome Col. 2. 3. That is Christ had in him the perfection of all wisdome and knowledg and the Apostle calleth him in 1 Cor. 1. 24. The wisdome of God Christ is essentiall wisedome and understanding Counsell is mine and sound wisdome saith he I am understanding Prov. 8. 14. This song therefore is commended unto us by the holy Ghost in the highest degree of excellency in respect of the Author who was such an eminent type of Christ both in peace and wisdome Observe from hence that Solomon is a canonized Saint else he had not been the Pen-man of Canonicall Scripture and so to have been a Scribe of the holy Ghost The Apostle Peter speaks thus of all the holy Prophets and Pen-men of holy writ in his 2 Epist Chap. 1. vers 20 21. First know this that no prophesie in the Scripture is of any private interpretationâ— For prophesie came not in old time by the will of man that holy men of God spake as they were moved by the holy Ghost Now Solomon being one of those holy men of God he must need be a deare and beloved Saint of God 2. Hee was a most excellent type and figure of the Messiah's in love peace wisdome and glory and Christ himselfe is called Solomon in Chap. 3. 11. It would be therefore more then absurd rashnesse to conclude him a reprobate 3. The promise which God makes to David that if Solomon sinned hee should be chastised but that God would never take away his mercy cleane from him as he did from Saul 2 Sam. 7. 14 15. This cannot be meant of succession in the Kingdome for it would have been no comfort to have enjoyed the Kingdom for a while and afterwards to perish for ever therefore it must be taken for a promise of an estate of life 4. God speaks well of Solomon after his death making an honorable mention of his name joyns him with his Father David the Lord commending Rehoboam his people for their first 3. years government 2 Chr. 11. 17. Three years long they walked saith the Lord in the way of David and Solomon Now God never made any such honourable mention of a reprobate after his death in all the Scripture 5. Consider that name of love and favour which God gave unto him Jedidiah beloved of God 6. Solomon himself is said to have loved the Lord 1 King 3. 3. which thing being true else it would not have been recorded in Scripture he could never fall finally from God 7. It is said in Luk. 13. 28. that Abraham Isaac and Jacob and the Prophets of which number Solomon is one are in the Kingdom of God Yet the false Prophets are excepted as Balaam by whom God spake sometimes in a compulsitory way but the Lord used no such instruments to be Pen-men of the holy Ghost 8. And lastly his owne 3. Bookes evince his repentance and reconciliation with God For this glorious light of Israel for a season was clouded and overshadowed by Idolatry for it is said Solomon worshipped strange gods Now upon these words the Romanists conclude that Solomon died a reprobate but Mr. Broughton is of another opinion concerning these words I have oftentimes mused saith hee what should be the meaning of these words And Solomon worshipped strange gods For saith he I could Brought generall view of the Scriptures p. 154. never thinke that he could esteem the idolls of the heathen for gods considering he had such wonderfull knowledge but surely this is the meaning that by allowing his Concubines to worship them and in that it was done by his Commandement it was as his act and this I hold till I be better instructed If he had come to so open a folly as to worship them as God this his sinne must needs have been of very high nature if not the sinne against the holy Ghost which is unpardonable But however it must be confessed that Solomon fell grievously by giving the reins to his lusts yet as it was said already his 3. last Books will declare what the frame and temper of his spirit was in his old age 1. The book of the Proverbs wherein by allegories taken from the most excellent of the creatures and also from those of the lowest ranke and esteem he sheweth the wisdome of God in the government of the world from whence hee perswades men to seek after the wisdom of God admonishes the people to beware of strange women and labours to settle them in the grounds of Religion 2. His Booke called the Preacher which book was made in his old age and after his recovery out of sin he beginneth Vanity of vanities all is but vanity saith the Preacher He preached worldly vanity from selfe-experience admonishing others to beware by his evill In which Book he sheweth in generall the transitory estate of all things in the world For saith he consider the Sun it riseth and setteth and returneth again to his place The winde goeth toward the South and turneth about into the North it whirleth about continually and it returns again according to his circuits All the rivers run into the Sea yet the sea is not full unto the place from whence the rivers come thither they return again So by this he sheweth that there is no felicity in any thing under the sun but all is vanity He goes on and tries wisdome and knowledg but saith he in much wisdome is much griefe and he that encreaseth knowledge encreaseth sorrow He went yet further and tryed all pleasant things for saith he I made great works I built houses set Gardens and Orchards and I planted trees in them of all kind of fruits I made mee pooles of water c. In a word I was full and much encreased I wanted nothing that my heart could desire but when I began to consider what felicity these things could bring unto mee I beheld nothing but vanity and vexation of spirit and that there was no profit under the Sun 3. This most divine song penned as was hinted before in his old age his affections and his mind is taken up in contemplating and celebrating those sweet mysteries of Christ and his Church and of that intercourse of love passing between them his heart is now lifted up higher then all the things under the Sun reckoning of them nothing but vanity and vexation of spirit Now by what hath been said wee may conclude Solomon a glorious Saint of God and therefore should be stirred up to the study and meditation of this Book the more for Solomons sake the Pen-man thereof CHAP. 1. VERS 2 3. Let him kisse mee with the kisses of his mouth for thy love is better then wine Because of the savour of thy good ointments thy name is as ointment poured forth therefore doe the Virgins love thee IN this Chapter observe two parts 1. The earnest desire of the Church to be effectually
joyned unto Christ and to enjoy his presence that she might have sweet and most comfortable communion with her head and Spouse and this is from vers 2. to the end of vers 7. 2. There is contained the ready offer of Christ to entertain and embrace his beloved Church together with a mutuall commendation one of another and both setting forth the praises of each other from vers 8. to the end of the Chapter In the first part observe 1. The Churches earnest wishes and desires ver 2 3 4. 2. She preventeth some objections that might be made against her vers 5 6 7. The earnest desire of the Church is set down under the similitude of a lover Let him kisse mee with the kisses of his mouth c. In this Vers observe two things 1. The Churches prayer or request to Christ in these words Let him kisse me c. 2. The reason of her prayer wherein shee sets forth the excellency of Christs love in these words For thy love is better then wine To kisse in the Scripture noteth 3. things 1. It noteth worship and service as we have is in the Prophet Hosea Chap. 13. vers 2. Let the mâ—â— that sacrifice kisse the calves it being an act and token of worship and religious honour See also in 1 K. 19. 18. Yet I have left me saith God seven thousand in Israel which have not bowed unto Baall and every mouth which have not kissed him That is that have not so much reverenced or honored Baal as to kisse him 2. To kisse is an expression of duty and obedience thus Samuel kissed Saul when he had annointed him King of Israel 1 Sam. 10. 1. This he did as a token of obedience this is that duty towards Christ expressed in Psal 2. 9. Kisse the sonne That is yield all obedience to him regard the law of his mouth be instructed counselled and commanded by him 3. To kisse is a symbole pledg of love therfore the Christians of the Primitive time used such expressions of love in their love-feasts and this is injoyned by the Apostle as an expression of Christian love and as a sign of their unity and onenesse and of that Christian tye whereby they stood bound one to another The last of these serves for our purpose for in these words Let him kisse me c. The Church desires that the sweet and comfortable pledges of Christs love may be given in unto her By a mentonymie shee putteth the signe for the thing signified for a kiss is but a pledg of that love of Christ which shee desires to be made a partaker of Here we have an exclamation full of spirituall passions and divine love with which the Church is enflamed and as it were impatient in her desires after a nearer conjunction with Christ Let us see it farther what that is which the Church so earnestly desire in the following words With the kisses of his mouth The Church doth not say with the kisses of his lips for that is a more silent and still gesture but the kisses of his mouth which is no superfluous speech here but it implyeth the heavenly gracious speeches which proceed out of Christs mouth Grace was in Christs lips Psal 45. 3. All Christs affections were sweet and his heart was a treasure of divine grace his mouth then by which hee utters the things that are in his heart must needs be sweet and desireable Qu. But was ever the Spouse of Christ without all pledges of his love or was shee ever without the word for shee seemeth to cry after that which shee had not Answ Christ did alwayes kisse his beloved Spouse with some of the kisses of his mouth but he let out his light minuatim by little and little as it were by degrees The promise was first made to Adam in the seed of the woman After this the promise was renewed again with Abraham And after that the children of Israel were come out of Aegypt his Lawes and Ordinances were more fully delivered by Moses but as yet all things were under figures and shadowes the Church was as a child in her non-age and in that respect the Apostle saith they were under tutors and governors untill the time appointed of the Father Gal. 4. 1 2. And in Chap. 3. 23 24. he saith they were kept under the law shut up unto the faith which should afterwards be revealed which law was a School-master unto Christ In this respect the Apostle saith that the heirs of life and salvation were but Children before Christs Incarnation because in generall they knew but as children for that we have done since besides other points of minority touching legality and ceremonies which the Apostle in the afore-cited place calls elements or rudiments so that their light was but an obscure glimmering light to ours now in the dayes of the Gospel Christs discovery of himself then was but a standing behind the wall a looking forth of the window a shewing himselfe through the lattice Cant. 2. 9. So although the godly in the time of the Prophets saw the promises afar off and embraced them yet they had them but in the expectation not in the enjoyment they had the promises in respect of the benefit but not in the perfection of them These saith the Apostle Heb. 11. 39 40. receiued not the promise God having provided some better things for us that they without us should not be made perfect Now the Prophets fore-saw and prophesied of the rising of the sun of Righteousnesse that bright morning star who would make glorious discoveries of heavenly light and they also prophecyed of the powring forth of the spirit of wisdome and of revelation after Christ's comming in the flesh and hence it is that many Kings and Prophets and righteous men desired to see Christs day and saw it not Luk. 10. 24. This is one of the kisses of Christs mouth which the Church did so vehemently desire saying Let him kisse me c. Whereby the Church desireth to have Christ manifested in the flesh and to have the sweet and comfortable Doctrines of the Gospel applyed to her heart and that shee might not be always under a legall dispensation for the law worketh wrath Rom. 4. 15. It was a ministration of death 2 Cor. 3. 8. for the tenour of it runs thus Cursed is every one that continueth not in all things that are written in the book of the law Gal. 3. 10. But saith the Apostle after that faith is come we are no longer under a School-master Gal. 3. 25. That is now we are not as children in knowledg and understanding that wee should need a School-master but we are as men of riper years and as men grown in knowledg by the cleare light and sun-shine of the Gospel so the Church desireth here that shee might be prevented with the grace of Christ and have the feeling of his love and favour towards her For thy loves are better then wine
9. With my soule have I desired thee in the night Yea my spirit within me will I seeke thee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Aarora sic a nigrore di cta qui eam comitatur Buxtorf in lex Inde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Jer. 2. 18. Nilus ob aquarum nigredinem sic dictus uti etiam a Graecis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 early And Job complaineth My skinne saith hee is blacke upon me and my bones are burnt with heat Job 30. 30. And thus Jeremie lamenteth the blacknesse of the Nazarites visage saying their visage is blacker then a coale Lam. 4. 8. The words in the Originall run thus their visage is darker then blacknesse that is it is darke and sad with griefe and famine Again in Jerem. 14. 2. Judah mourneth and the gates thereof languish they are blacke unto the ground that is they are made to bow downe to the ground as David saith Psal 38. 6. I am troubled I am bowed down greatly or else for faintnesse they sinke and fall down to the Schiod in lex pentag lot ground as the Psalmist speaketh in Psal 89. 44. Thou hast cast his Throne downe to the ground that is I will afflict him and lay his glory in the dust thus darknesse and blacknesse may be taken for affliction 2. Blacknesse may also imply sinne and that in respect of her negligence which shee confesseth in that she did not keep well her own Vineyard The Apostle calleth sinne darknesse Col. 1. 13. Who hath delivered you from the power of darkenesse that is from the power and dominion of sin And again in 1 Thes 5. 5. The Apostle speaking to Believers saith Yee are the children of the light and the children of the day wee are not of the night or of darknesse hee meaneth the night and darknesse of sin Now darknesse is called sin in these foure respects 1. Because sin proceedeth from darknesse that is from the ignorance of the unregenerate understanding and will As the Apostle speaking of the Gentiles that did not glorifie God as God saith They became vaine in their imaginations and their foolish heart was darkned Rom. 1. 21. And in Ephes 4. 18. Having their understanding darkned or as it is in the Original being darkned in the understanding being alienated from the life of God through the ignorance that is in them because of the blindnâ—sse of their heart 2. Sin darkneth the very light of nature and men by sinne come to encrease their darknesse this is the meaning of the Apostle in the place before mentioned Rom. 1. 21. Because that when they knew God they glorified him not as God neither were thankefull but became vain in their imaginations and their foolish heart was darkned that is it became darker then it was by nature for the Apostle telleth us in vers 20. That the light of nature would reach thus far as to know the invisible things of God by those that were visible that is by the creatures but saith the Apostle in v. 22. Professing themselves to be wise they became fooles that is they were grown more sottish then they were before 3. They that commit sinne love to act in darknesse they that doe the works of darknesse love to work in darknesse John 3. 19 20. Light is come into the world and men love darknesse rather then light because their deeds are evill that is they love darknesse because their deeds are deeds of darknesse For he that doth evill hateth and shunneth the light neither commeth to the light lost his deeds should be reproved or discovered and made manifest 4. Because darknes of sin brings unles it be pardoned in Christ darknesse of misery Everlasting punishment is called everlasting darknesse Lu. 8. 12. 22. 13. Darknesse leads to darknesse that pure darknesse upon the understanding leads to everlasting darknesse of misery Now in all these respects sinne may be called darknesse and blacknesse and seeing this is the nature of sin the Church in respect of the remainders of sinne may say I am blacke 3. By blacknesse we may understand her sorrow and mourning for her present miseries for black colour was the habit of mourners For the hurt of the daughter of my people am I hurt astonishment hath taken hold on me Jer. 8. 21. That is I go in black as mourners use to do or else I mourn and am in heavinesse Now wee may take either of these interpretations concerning the Churches blacknesse for she was under the scorching sun of persecution and under the darknesse of sin by her negligence and under blacknesse of sorrow and mourning because of the two former to wit trouble and sin so the summe of all is this much I am blacke If you look upon me with carnall eyes my fairnesse doth not appear to the eye of sense and reason I have no externall beauty and therefore if you look upon me as the world looks upon me I shall seeme to be black and without any comelinesse at all Now to prevent this objection she addeth But comely Here by way of refutation though I am black yet I am also comely else it might have been reasoned against her thus Thou art black and therefore not to be beloved neither art thou a fit Spouse for this gloririous King that thou so magnifiest for it is most fit that such a worthy Prince should have a glorious and a beautifull Wife Shee answereth saying notwithstanding blacknesse yet I am lovely and to be desired The Hebrew Navah signifieth desireable comely amiable beautifull It is used to express that desire by which we long earnestly after a thing even with a greedy appetite according to this the Prophet useth it when he saith My soule desireth the first ripe fruit Mic. 7. 1. The Greeks turn it by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to desire and by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to wil Job 23. 13. And also they translate it goodly faire and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Desideravit In Niph 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Desiaerabitis per metalepsin pulcher decorus conveniens suit decuit beautifull Rom. 10. 15. How beautifull are the feet c. That is how amiable and how desireable are the feet of those that preach the Gospel of peace and bring tidings of great joy Now comelinesse consisteth in two things First in fairnesse of Complexion thus Christ is said to be beautifull by his countenance and complexion Cant. 5. 10. My beloved is white and ruddy White and red shew the best temperature in man the mixture of these two colours makes a beautifull and good complexion Herein the Church is also beautifull and commended for the comelinesse of her countenance Song 2. 14. And thy countenance is comely saith Christ 2. In a just symmetry or proportion of parts and thus Christ is set forth to be comely by that pleasant harmony and specious consent of parts which is found to be in him Song 5. 10 c. where the Church doth summe and
reckon up all his parts from top to toe as we use to say from his head to his feete and at last concludes thus he is altogether lovely But this is not meant of the outward lineaments and proportion of his body but of his spirituall beauty and grace Now the Church must needs be also beautifull in respect of inward and spirituall beauty forasmuch as shee is the workmanship of God created in Christ Jesus unto good works Ephes 2. 10. So that as we were Gods workmanship in our first creation so likewise in our regeneration or second creation This workmanship of God is that whereby he doth renew us by his spirit and change our wills to holiness and righteousnesse wherein consisteth his own glorious image So that now all parts of man are renewed and sanctified they have all received a proportion of grace and they all sweetly concurre with one harmonious consent to act for Christ even as they are acted by his Spirit Now it appeareth that the Churches comelinesse is not any naturall beauty but it 's supernaturall it is a derivative beauty Thus we have it in Ezek. 16. 12 13 14. Where the Lord saith I cloathed thee with broidered worke vers 10. And I decked thee with ornaments c. vers 11. And I put upon thee jewels of silver and gold vers 12. And saith God Thy renown went forth among the heathen for thy beauty for it was perfect through my comeliness which I had put upon thee saith the Lord vers 14. The Lord gave of his own beauty and excellency and therby Jerusalem became beautifull and glorious So all the Saints shine in the glory and excellency of Jesus Christ Hence we are said to put on the new man Colos 3. 10. The Apostle useth a metaphor taken from the putting on of garments to shew that those graces which wee receive from Christ are so many additions to our nature and that we are wholly destitute and naked by nature having no form nor comeliness upon us but those renewed graces which are after the image of God they are as beautifull ornaments to our soules Now in this respect the Church is comely yea and shee is much more comely then shee is blacke shee is not so black in her selfe as shee is comely in Christ O yee daughters of Jerusalem These are they unto whom she directs her speech who as she conceiveth might have framed objections against her The Church often speaketh to these daughters in diverse places of this song We must understand by these daughters of Jerusalem the friends of Christ and of his Church Now it was the custome of the Jewes to call the whole the mother and the parts the daughters So the Villages round about a City are called the daughters of the Citie 1 Chron. 7. 18. And so Jerusalem which is above is called the mother of us all Gal. 4. 26. whose daughters are all particular Churches and Saints And the children of the Church are called daughters in that they are presented as a pure virgin to Christ 2 Cor. 11. 2. And Psal 45. 13 14. The Kings daughter meaning the Church is brought unto the King in raiment of needle-worke the Virgins her companious follow her Now these may may be called daughters in either of these respects 1. In that they were not so well instructed in the way of Christ as other believers were they were not so confirmed and grounded in the knowledge of God or 2. They were such as were newly converted and so not joyned to any particular congregation or 3. They were the particular congregations into which the Church was diuided and this agrees with the Hebrews form of speech Now the ground of the Churches turning her speech to these daughters is that they might not be offended with her blacknesse to take off all discouragements which might befall them by reason of the crosse or of weaknesse which the Church was subject unto so that such like things as those might not be a cause of scandall or of stumbling unto them As the Tents of Kedar Here we have her Comparison by which shee doth demonstrate her blacknesse to be as the Tents of Kedar Kedar was the second Son of Ishmael Genes 25. 13. The Kedarites which came of his race dwelt in Tents and open Fields where they were exposed to the scorching Sun they were Scenites being such as did wander up and down feeding their Flocks in Tents which they Plinle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hist Lib. 6. Cap. 28. made of Goats-haire as Pliny reporteth And the Prophet saith they dwelt in the Wildernesse Isa 42. 11. Kedar hath his name of blacknesse and darknesse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Obscurus luce privatus fuit nigruit And David lamenteth that he was so long conversant in the Tents of Kedar Psal 120. 5 6. The Church is likened to these Tents in respect of her adversity and sorrow hence the Church is called the Tents of Jacob Jer. 30. 18. And the Tents of Judah Zech. 12. 7. That is in respect of her misery and distresse But we may further take notice that these Tents were in Arabia and they were very rich and glorious as is shewn by diverse Scriptures The Prophet Ezekiel saith in Arabia was all kind of Merchandize Ezek. 27. 21. and it was full of Flocks and Heards of Gattell Jer. Aliena non emunt vendunt sua 40. 28. and their men were given to their Bow and to Warrs Isa 21. 13. Besides humane Histories doe largely treat of the excellent and pretious things of Arabia Solinus in Polihist c. 46. deserta Solinus saith They buy not of others but sell to others And Plinie reporteth that it commeth behind no Country in the world for largenesse and greatnesse Plinie nat Hiâ—t Lib. 〈◊〉 6. Cap. 28. being full of people and richly seated from whence it hath its name Foelix happy because in it were plenty of Pearls and Mines of gold there was also those Trees that brought forth the sweet gums of Frankinsence and myrrh and there was all kind of sweet odours and Spices besides plenty of Honey and Wax Now the Church drawing her comparison from Kedar may as well meane besides blacknesse matter of desire as if shee should say It is true I am black as Kedars Tents yet in mether earepretious things for which I am comely and to be desired for as Kedars Tents have been desired not for their outward beauty or comelinesse being made of Goats-haire a Stuffe very course and black but for the most precious Jewells and precious Stones for riches and gold for the sweet odours of frankincense and myrrh and such like pretious things as was contained in it yea in it was the Phoenix if ever there was such a Bird in the world who might resemble both Christ and his Church in that there is said to be but one at a time in the World so Christ and also his Spouse are both said to be one