reed Secondly A Vine is very fruitfull it brings forth abundance of grapes as appeares Psal 128. 3. and Ezek. 32. 12. So the Saints are made exceeding fruitfull by the flowings out of the Spirit of Christ upon their hearts Thirdly The Vines and their fruit come to nothing except they be underproped and lift up from the earth so it is with the Saints both they and their fruits come to nothing unlesse Christ underprop them by his power spirit and grace but being underpropped by the flagons of Christ and by the distributions of his grace they become very fruitfull The Spring thus described First figured by flowers and Birds singing Secondly From the budding and sprouting forth of the fig-tree and the Vine wherein is set forh the gracious and pleasant voice of Christ in the Gospell with all the effects and fruits thereof upon the Saints Now it remaineth that wee speake of the exhortation subjoyned Arise my love my faire one and come away This exhortation is the same that wee had in the tenth verse aforegoing and therefore the lesse may be said of it now only two things we may note from the iteration of this exhortation First It notes the backwardnesse of our natures and the untowardnesse of our hearts for yeilding unto Christ and therefore the Lord doth graciously call his people againe and againe to come up to a more full enjoyment of himselfe Secondly It notes his exceeding great love and rich mercie that doth call us to arise from the evill wherein we lay captivated by sinne and from the winter blast of the Law even from the curse and bondage thereof and also he calleth us into the glorious liberty of the Sonnes of God so that in all our troubles and tentations wee may come to him and finde rest where wee may sweetly enjoy our selves in him all which is represented to us by the flourishing and joyfull time of the Spring which Christ useth as a motive to perswade us to come unto him VERS 14 15. O my Dove that art in the clefts of the Rock in the secret places of the stairs let me see thy countenance let me heare thy voice for sweet is thy voice and thy countenance is comely Take us the Foxes the little Foxes that spoile the Vines for our Vines have tender grapes THe Church continueth here in her repetition of Christs speech unto her which speech begun verse 10. In which wee may Observe First An exhortation Secondly A reason thereof The exhortation is given forth unto us First In a description of the Church Secondly In the thing exhorted unto The discription lieth First In a sweet and friendly compellation given by Christ unto his Church My Dove Secondly In a description of her dwelling place First In saying Thou art in the holes of the Rock Secondly In adding In the secret of the stairs The thing exhorted unto is the Churches manifestation of her selfe First In saying Shew me thy face Secondly In adding Cause me to heare thy voyce The reason of this exhortation is drawne from the Churches excellent qualification and this is laid down in a twofold assertion First he saith For thy voice is sweet Secondly he concludeth And thy face is comely As for the next exhortation in the 15. verse you shall have the resolution in its due place Now to the exhortation and the parts thereof My Dove c. Christ here calleth the Church a Dove a title sometimes attributed unto Christ himselfe the Holy-ghost sometimes appeared on Christ in the shape of a Dove to discover unto us thus much that Christ should have the propertie and disposition of a Dove as meeknesse and gentlenesse for indeed he became man for that end to be a mercifull Saviour I will not quench the smoaking stax nor breake the bruised reed saith he Matth. 12. 20. So that the mercifulnesse of Christs nature and the mercifulnesse of his Office is set forth by the resemblance of a Dove Now as Christ had the Spirit in likenesse of a Dove so all that are Christs to wit the Spouse of Christ have the disposition of Christ that spirit that framed Christ to be meeke and gentle like a Dove doth also frame the Church into the same likenesse and disposition hence he saith My Dove c. Observe hence That as Christs so is the Churches temper and disposition framed after the likenesse of a Dove Now wee must know that there is some good in all the creatures there is a beame of Gods majesty and an image of vertue even in the inferiour creatures wherefore the Scripture sends us to such creatures for many excellencies that are to be found in them Now the Church may well be compared to a Dove and that for such properties as these First The Dove is a mournfull creature and therefore Hezekiah saith I did mourne like a Dove Isa 38. 14. And the Jewes are said to mourne like Doves Isa 59. and it is said of those that should repent that they should mourne like Doves Ezek. 7. 16. This was Davids condition in Psal 120. 5. Woe is me that I sojourne in Mesech that I dwell in the Tents of Kedar The State of the Saints is like Doves who mourne to God in their desertions afflictions and tentations who heares the bemonings of his owne spirit in them Secondly A Dove is an innocent harmelesse creature simple without guile hence the advice of Christ is to his Disciples Be innocent as Doves Matth. 10. Now there is a simplicity that is sinfull when there is no mixture of wisedome in it for it is said in Hos 7. 11. Ephraim is like a silly Dove without heart they call to Aegypt they goe to Assyria that is when they did rely more upon friends and outward helps then upon God But there is also a pure holie simplicity and so God is said to be simple because there is nothing in him contrary to himselfe or to his owne nature In this respect the Church may be said to be like the Dove in respect of a good and holie simplicitie when there is no no mixture of fraud no duplicity in in the soule A double hearted man is unconstant and unstable in all his wayes saith the Apostle Jam. 1. 8. Thirdly The Dove is weake and impotent not being able to help her selfe against the Birds of prey it hath nothing but flight So the Saints are unable to defend themselves but only they can flye to God as to their mountaine and flye to Christ as to their Arke and strength for they have no other refuge then God nor any hiding place besides Christ Fourthly The Dove is a very weake creature Hence it is said of Ephraim that He shall tremble as the Dove out of the Land of Assyria Hos 11. 11. So the Saints are called The meeke of the earth Zeph. 2. 1 2 And wee are exhorted by the Apostle As the Elect of God to put on the bowels of meeknesse and compassion c. Colos
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
hath of the spirituall anointing of his Spouse is that it farre excelleth all delightfull and sweet smelling odours in the world synecdochically signified by ointment of sweet spices one pleasant spicies or kind for all the rest Christ proceedeth in the commendations of his Spouse saying VERS 11. Thy lips O my Spouse drop as the honey-combe hony and milke are under thy tongue and the smel of thy garments is like the smel of Lebanon HEre are in this verse two things highly praysed in the Spouse First Her speech Secondly Her sweet savour Her speech is compared First To the sweet droppings that distill from the honey-combs in these words Thy lips drop as the honey-combs Secondly Her speech is not only most sweet but wholsome and nourishing which is expressed in these words Honey and milke are under thy tongue Lastly The sweet savour of the Spouse is commended in that it is added And the smell of thy garments is like the smel of Lebanon Thy lips drop as the honey-combe c. By the lips of the Spouse is meant her speech both private and publique whereby shee uttereth most sweet and delightfull words to wit of faith and holinesse such words of preaching his doctrines extolling his praises are as pleasing to Christs eares as the honey-comb it selfe is pleasant to the tast And he putteth the lips which are some of the instruments wherewith a naturall voice is framed and words are uttered for the speech it selfe or things spoken By this similitude of the honey-combe the word of God is praised in Psal 19. 10. where it is said that the judgements of the Lord are sweeter then the Honey-comb or the droppings of the Honey-comb that is that which commeth forth without pressing and is counted the sweetest and purest honey Now by this comparison is meant that as the sweet drops of Honey that distill from the Honey-combs so be the words that come from her mouth Hence Observe That the speech of the Saints in their prayers and praises are sweet and gracious Christ tells us That out of the abundance of the heart the mouth speaketh and a good man out of the good treasure of his heart bringeth forth good things c. The language of Canaan is a pure language and lips that are pure drop forth pure words When the heart is cleane the mouth speaketh pure things Where there are lying slandrous words taunts and revilings and much vaine babling these proceed from the evill treasure in mans heart But they whose lips drop as the Honey-combs have their Speech alwayes gracious powdered with salt to know how to answer every man Collos 4. 6. Even such as minister grace to the hearers Ephes 4. 29. As grace was powred into the lips of Christ Psal 45. 2. So by the communication of his grace the speech of his people is made gracious The Prophet complained That he was a man of polluted lips then the Seraphin flew unto him with a hot coale in his hand which he had taken from the Altar with the Tongs and touched his mouth and said lo this hath touched thy lips thine inquity shall be taken away and thy sin purged Isa 6. 5 6 7. All our sufficiency is of God as saith the Apostle 2 Cor. 3. 5. And therefore all holy speech proceedeth from him for none can say Jesus is the Lord but by the spirit of God 1 Cor. 12. 1. But now further the speech of the spouse is not onely most sweet but wholesome and nourishing which is expressed in the following words Honey and milke are under thy Tongue Honey and milke are for nourishment it is said of Christ in his Child-hood Butter and Honey shall he eate untill he have knowledge to refuse evill and doe good Isa 7. 15. The Land of Canaan is called in sundry places of the Scripture a Land that floweth with Milke and Honey meaning that it had abundance of all things profitable and pleasant for this life understanding by Milke things of necessary and profitable use and by Honey things of pleasure and delight and so the holy Spirit here doth meane the sweet comfortable and nourishing words of faith love and the like Also we may understand fit food for all sorts of Christians both for strong ones and weake ones Milke most properly belongeth to children as appears 1 Cor. 3. 2. Heb. 5. 12 13. And Honey to them of more strength as examples of the Scripture and reason it selfe teacheth in Jonathan Sauls Sonne 1 Sam. 14. 27. And in John Baptist Mat. 3. 4. Thus it pleaseth God in the Scripture to compare the doctrine of the Gospell which proceeds out of the mouth of the Spouse to Milke to Honey to Wine to Water and many such like things See Isa 55. 1. Psal 19. 10. By under the tongue seemeth to be meant the secret and inward parts as the mind and heart Thus David is said to exalt God under his tongue Psal 66. 17. declaring his uprightnesse and sincerity thereby It is said in Prov. 5. 3. The lips of a strange woman drop as an Honey-Comb and her mouth is more smooth then Oyle Now by this shee is said to intice men to folly and as it followeth in the next verse The end of her is bitter as worme wood sharp as a two-edged Sword her feet goe downe to death c. And the Apostle saith that some by good words and faire speeches deceive the hearts of the simple Rom. 16. 18. And the Psalmist speaketh thus The words of his mouth were sweeter then Butter but war was in his heart his words were softer then Oyle yet were they drawne Swords Psal 55. 21. And Adders poyson is under their lips Psal 140. 3. Of the wicked it is said Their throat is an open Sepulcher they have used their tongues to deceit the poison of Aspes is under their lips their mouth is full of cursing and bitternesse By these speeches are meant the deceitfullnesse of the wicked So on the contrary when it is said Honey and milke are under her lips it is meant of the sincerity of her graces So that the words of faith and holinesse which proceed from sincerity and uprightnesse of heart are very comfortable and nourishing words Hence Observe That the words of the Spouse which proceed from faith and sincerity are not onely gracious but nourishing words The Apostle Peter desireth the Saints to drinke of the sincere milke of the word that they might grow thereby 1 Pet. 2. 2. That is the word of the Spirit given out by the Saints The plenty of grace in the times of the Gospell is promised under the simily of abundanee of milke and that every one should eat butter and honey Isa 7. 22. Gracious and heavenly words proceeding from the Spirit of God in the Saints such administer grace to the hearers Ephes 4. 29. So much for the sweet wholesome and nourishing Speech of the Spouse now followeth the praise of her sweet savour And the smell of thy
as poore yet making many rich as having nothing yet possessing althings They were not so indeed but reputed to be such or they were like unto those that were so indeed but they had but the shaddow of afflictions Hence it is saith the Apostle that we faint not though the outward man perish yet the inward man is renewed day by day 2 Cor. 4. 16. We have new supplies of strength every day And saith the Apostle our afflictions are but light but our glory we expect is weighty our afflictions are but momentary but our glory is eternall that our glory far exceedeth our afflictions Because the Sun hath looked upon me The Church gives a reason of her blacknesse to the end the Daughters of Jerusalem might not be offended with her and that because shee was under the scorching Sun of Persecution Hence Observe The afflictions of the Saints are many times causes of offence to weake Christians As for such as are meant in the Parable of the stony ground they are wholly offended when the Sun of Persecution ariseth on them mat 13. 21. but not onely such but the Saints themselves by reason of weaknesse are much cast downe All of you saith Christ to his Disciples shall be offended because of me this night for it is written saith he I will smite the Shepheard and the Sheep of the flock shall be scattered abroad Mat. 26. 31. By reason of their weaknesse their hearts fail'd them and they left Christ But this proocedeth from the distemper of their spirits and from the flesh for they ought rather to doe as the Apostle saith of himselfe and the rest of the Saints Being justified by faith we rejoyce in tribulation knowing that tribulation bringeth experience experience patience patience hope and hope maketh not ashamed because the love of God is shead abroad in our hearts Rom. 5. 3. So that we being justified and freed from sin and from the evill of affliction it should make afflictions and tribulation so wellcome unto us as that we should not be troubled or moved at them Secondly Observe That it is incident to the most godly in the World to have tribulation and affliction in the flesh So saith the Apostle All that will live godly in Christ Jesus shall suffer persecution 2 Tim. 3. 12. And therefore it is that Christ asked his Disciples whither they could be Baptized with his Baptisâ—ne and withall tells them that they should drink of his Cup and be baptised with his baptisme Mat. 20. 22 23. That is you shall indure afflictions like to mine and such as shall be my entertainment in the World the same shall be yours And againe he saith if we will be his Disciples we must take up our crosse and follow him Mat. 16. 24. there are many that seeing the crosse will step out of the way but saith Christ my Disciples must not goe out of my way to shun the crosse but rather take it up and follow me who have endured the crosse and despised the shame Heb. 12. 2. for the afflictions which we suffer in this life are not worthy of the glory which shall be revealed Rom. 8. 18. Satan desired to sift Peter as wheat Luke 22. 31. Now wheat is one of the purest sorts of graine and therefore requireth the most sifting So the Saints and the purest of them doe many times endure the greatest siftings and trialls Now although God doth dispense outward things alike to all and causeth the sun to shine and the raine to fall upon the good and upon the bad yet he hath different ends and worketh severall effects by thus his dealing He afflicts the Saints to purge and purifie them but he afflicts the wicked to destroy them As Gold is purged by the fire so by fire is stubble consumed as Wheat is cleansed by sifting so chaffe is scattered abroad as the Sun causeth a dirty Channell to stinke so it causeth the sweet flowers to give a fragrant smell Hence it is that Job saith When he hath tried me I shall come forth like Gold Job 23. 10. God doth chastise his people saith Augustine that we should not bee over-greedy of these things which in this world are August de civit dei lib. 1. cap. 9. Vt nec bona cupidius appelantur quoe mali quoque habere cernuntur nec mala turpiter evitentur quibus boni plevumque affiâ—iuntur common to the wicked neither with basenesse and reproach shun those evills which wee see for the most part happen to the godly My mothers children were angry with mee Such as were neerly related to her and did professe themselves of the same faith and had been â—one one society with her Hence observe 1. The greatest enemies of the Church are such as are the neerest in relation unto her Where there is the greatest sympathy when divided turns to the greatest antipathy Hereof David complaineth I am become saith he a stranger unto my brethren and an alien unto my mothers sonnes Psal 69. 9. Such was the enmity of Cain towards Abel of Esau towards Jacob of Absolom towards David and as in naturall relations so it is in civill relations and in some sort in spiritual relations for they that professe themselves of the Church are great enemies unto them that are faithfull in their own Society Secondly Observe That the greatest pretenders to religion holinesse prove many times the greatest enemies to the same Many will pretend godlinesse and yet are haters of that godlinesse which they do pretend The Prophet describeth such as these in Isa 48. 1 2. Such saith he are called by the name of Israel and are come forth out of the waters of Judah which swear by the name of the Lord and make mention of the God of Israel but not in truth nor in righteousnesse For they call themselves of the holy Citie c. Here we have a people as formall as possible can be they are called by the name of Israel they glory and rest in legall shadows and they did swear by God professing to serve him by making mention of his name they loved to be named by the holy City of Jerusalem but all this was not in righteousnesse but they used all these things falsly and to deceive Such were the false Prophets and false Brethren of the Jewish Church such were the Scribes and Pharisees in Christaâ—ne None pretended more holinesse and strictnesse in respect of outward formes then the Pharisees did Josephus saith they used a very austere and strictkind of life did not adict themselvs to any delicacy Josephus Antiq. lib. 10. cap. 2. but diligently follow that which their reason induceth them unto they honour their Elders neither dare they reply or reproach them for their admonitions Beside the Scripture sheweth how strict they were in legall observances I was as touching the law saith Paul a Pharisee concerning zeale persecuting the Church and touching the righteousnesse of the law blamelesse Phil. 3. 5
we use to say at his owne cost he first sends a spirit of faith a spirit of love a spirit of holinesse a spirit of humility and then comes and makes a feast of such provisions as himselfe sends Now what ever may be said in the praise and commendations of a plentifull Feast the same and much more may be said in the high commendations of this Feast that Christ makes for his Saints 1. In Feasts there are the chiefest provisions of meat and drink c. So in Christ we have the chiefest food in all the World My flesh is meat indeed and my bloud is drinke indeed saith Christ John 6. 55. That is his flesh is that spirituall Manna that came downe from Heaven with which our souls are fed to eternall life The Crucified flesh of Christ by which divine justice was satisfied is the onely meat to refresh our souls what greater rarity is there in all the World for the soul to feed on then the graces of Christs spirit flowing out abundantly upon our hearts 2. A Feast hath all sorts of provisions So Christ is variety of food unto the souls of his people All the promises are yea and in him amen 2 Cor. 1. 20. There are promises suitable to every condition and relation of his people there is most pretious and pure blood to wash away their guilt there is strength to support them in weaknesse there is a Garment of righteousnesse to cover the shame of their nakednesse a Spirit of truth to lead and guide them into all truth sweet mercies and consolations to comfort them in all their droopings Gold and Pearles and pretious stones to enrich them In a word there is a plenitude and fullnesse of all grace to feed and fill their empty and destitute souls And thus we have the Apostle in 1 Cor. 1. 30. least we should not be too much cast downe with our owne folly saith Christ is made unto us of God wisdome and for our uncleannesse and corruption he is made unto us holinesse and sanctification and for our misery and bondage he is made unto us redemption The Spirit of the Lord anointed Christ and did solemnly designe him to be home unto every Saints condition and to be made as the Apostle saith of himselfe all things to all men Hee was anointed to preach glad tidings to the meeke to bind up the broken hearts to proclaime liberty to captives to appoint beauty for ashes joy for mourning and garments of festivity and praise for sad and heavy spirits Isa 61. 1 2 3. So that Christ hath in him sufficiency relative and suitable to all the conditions of the Saints they may feed on him with all sorts and varieties of good things 3. In Feasts there is great plenty of Meats and Drinks and such like provisions so that none use to goe away hungry from a Feast So there is abundance of satisfaction in Christ yea in him is a redundancy and an overflowing of all good things when Christ giveth his people good things he gives them in abundance As for our redemption the Apostle saith we have it according to the riches of his grace Ephes 1. 7. That is we have a full and bountifull redemption by him And the glory that Christ gives to his people is cal'd riches of glory Ephes 3. 16. And Christ is said to give us all things richly to injoy 1 Tim. 6. 17. And to powre his Spirit richly into our hearts Titus 3. 6. If Christ gives of his Spirit he gives abundance of it if he gives us peace he gives it in abundance yea he fills the soule with good things 4. A Feast is intended for joy and rejoycing So Christ doth rejoyce and make glad the hearts of his people he feeds them with inward tranquillity and joy in the holy Ghost shedding abroad his owne love in their souls It is true that the world feeds the Saints with the bread of affliction but Christ gives them to drinke the wine of consolation In the world saith Christ to his Disciples yee shall have tribulation but be of good cheere I have overcome the world John 16. 33. Hence it is that the Apostle exhorteth Believers to rejoyce in Phil. 4. 4. Rejoyce alwayes in the Lord saith he Forasmuch as you have the true cause of joy you may take it upon good grounds and therefore I say againe rejoyce Christ doth make a feast of triumph and rejoycing with every soule that is brought home unto him an instance whereof we have in the Prodigall Son Luke 15. 24. The Father of the Prodigall brought his fatted Calfe and kill'd it to eat make merry with his Friends O what greater joy and rejoycing can there be then that sweet harmony betweene the soule and God reconciled unto it through Jesus Christ The soule that was dead is now alive and that was lost is now found and sweetly entertained by the Father what peace and joy is like that which flows from the Spirit of Jesus Christ 5. At a Feast there is a meeting of many friends together So here is a good company at Christs Table it is surrounded by Christ and all his faithfull Servants The Father himselfe is present at this Feast for saith the Apostle Our fellowship is with the Father and with the Son Jesus Christ 1 John 1. 3. The Saints being united to Christ by faith have fellowship with him and by him they are united to the Father whereby they have communion with him also The Angells are likewise at this feast rejoycing with the Saints 6. The Master of a Feast doth use to welcome and cheare up his Guests It was the custome of the Jewes to welcome their Guests by powring out precious Oiles upon their heads as appeareth in Luke 7. 46. John 12. 3. Hence it is that David alluding to the Jewish custome saith Thou preparest my Table and thou anointest my head with Oile Psal 23. 5. Thus Christ as the Master of this heavenly Feast cheereth up his Guests by powring forth the Oile of grace and of gladnesse upon the heads of his people and by filling of their hearts with joy and gladnesse Thus we find Christ welcomming of his Church in Song 5. 1. saying Eat O my friends drinke yee drinke abundantly O Beloved Thus Christ feasteth with his people and conveyeth all the dainties of salvation unto them and thus his people come to injoy Christ and all his comforts and graces here they have a Feast of grace and at last shall come to a Feast of glory My Spikenard sendeth forth the smell thereof Here we have the effect of this communion My Spikenard sendeth forth the smell thereof Christ hath his communion with his Church and his Church hath her odour from that communion Spiknard is a very pleasant fruit Some of the Rabbins thinke that Nardus was like to Saffron It seems there was diverse sorts of it One sort is called Nardus celtica which the French-men call Lawand and we in
Sacrifice unto him According as it is written that the Offerings of Judah and Jerusalem were sweet unto the Lord Mal. 3. 4. And Noah's Sacrifice had a sweet savour unto the Lord. Whereas the Lord saith of the wicked Your Burnt-Offrings are not acceptable nor your Sacrifices sweet unto me Jer. 6. 20. The second reason followeth And thy Countenance is comely Comely or desireable beautifull the countenance of the faithfull must needs be glorious for the wisdome 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cupivit desideravit affectavit of a man saith Solomon doth make his face to shine and the strength of his face shall be changed Eccles 8. 1. This is spoken of heavenly wisdome which causeth the souls face to shine causing a right strong heart to change its complexion from evill to good of deformed becomming comely These praises of the Church are spirituall and according unto the esteeme and high account that God hath of her and not as shee is esteemed by man Hence Observe That the Spouse is comely and desireable in Christs account It is most true that Christ himselfe in respect of worldly reputation had his visage and forme so marred that many were astonished at him he had no forme nor comelinesse Isa 52. 14. 53. 2. but Christ is highly prized by the Father and is in high account with the Saints So the Spouse is black and deformed in respect of her outward forme and visage as shee appears to the carnall eye but in Christs esteem shee is faire and beautifull comely and desireable Grace in the Saints carries with it the most transcendent good and the excellency of all beauties for what is grace but the beams of the divine nature which is the fountain of beauty and spring of glory So that all must be faire that comes from the fountain of beauty and all must be glorious that comes from glory it selfe It followeth VERS 15. Take us the Foxes the little Foxes that spoile the Vines for our Vines have tender grapes HEre the Church repeateth a speech of Christ which concerneth his care over the faithfull that ' should walke up in a close communion with himselfe The parts are these two First A commandement for taking and apprehending the adversaries great and small laid downe under the terme of Foxes Take us the Foxes c. Secondly A reason thereof and this is drawne First from the nature of the Foxes which is to devoure That spoile the Vines c. Secondly From the time of the Vines weaknesse when it is said For our Vines have tender grapes c. Take us the Foxes c. Christs command is to restraine the foxes the little foxes the enemies of the Church of greater or lesser power Hence observe Christs care over his Church he is careful that it be not spoiled by devouring beasts he keepes his Vineyard in his owne hand and will see that it shall not run to utter ruine The Foxes the little Foxes c. By Foxes wee may understand either sinnes or persons because both of them are hurtfull unto the Spouse First Every sinne may well be compared to a Foxe 1. As Foxes hide in the holes of the earth Matth. 8. 20. So are sinnes hidden in the deceitfull heart of man 2. As the Foxe is both subtile and harmefull so is sinne Secondly Personall adversaries of the Church may well be compared to foxes those who labour the ruine of the Church and these are either false teachers or bloody Tyrants First False Prophets and false Teachers are so compared by the Prophet Ezek. 13. 4. O Israel thy Prophets are like the Foxes in the Desarts And such are by Christ likned to Wolves Matth. 7. 12. such as these may well be called Foxes First For craft and subtiltie the Apostle tels us They tuansforme themselves into the Apostles of Christ 2 Cor. 11. 13. Such Apostles saith he are deceitfull workers that is who seeme to labour in the Vineyard of Christ and seeme to be zealous as if they sought nothing but Gods glorie when they seek their owne gaine and advantage most of all Secondly In respect of their crooked and perverse wayes for so a Fox is noted for his rolling in and out with turnings and windings and thus David speakes of the wicked and those that are enemies of the Church But these saith he that turne aside by their crooked wayes lead them forth with the workers of iniquitic c. Psal 125. 5. Such as Apostate from the truth or such as are ignorantly zealous that thinke they doe God good service to destroy the Saints Such I say turne aside and walke in crooked wayes wasting and destroying the Vines of Christ Secondly Bloody and cruell Tyrants are compared to a Foxe as Christ called Herod a Foxe Luke 13. 32. because of his subtiltie and fraudulent disposition In like manner the Apostle tels us that he was Delivered out of the mouth of the Lion 2 Tim. 4. 17. Some by the Lion understand the Emperour Nero so called for his rage and crueltie as for the most part Tyrants and powerfull enemies of the Church are called As the Mother of the Princes of Israel is said to be a Lionesse And shee lieth downe among Lyons and she nourisheth her whelps to wit tyrannicall Kings among young Lyons Ezek. 19. 2. that is the mother of the Kings to wit the people of the Jewes and Jerusalem which have brought them forth hath been full of blood and violence and hath brought forth Kings of the same nature The powerfull enemies of the Church are often called Lyons as in Psal 35. 17. and 91. 13 Pro. 28. Jer. 2. 15. and 4. 7. And Marsyas certifying his Patron at Rome of the death of Tyberius useth this phrase the Liâ—n is dead as Josephus reporteth Joseph aniiq lib. 18. cap 6. In Rev. 19. 20. weâ— reade of the Beast and the false Prophet by which Beast some understand to be the persecuting magistrate as the false Prophet to be the persecuting Priest The Pope is a kinde of a mixt Foxe having power civill and ecclesiastical usurping both swords the temporall sword over all Princes and the spirituall sword over all Churches Besides all these wee may come neerer home and see many of these mysticall foxes in every Towne and Citty persecuting the Saints and spoiling the tender vines of Christ Now wee passe to the reasons of this command and first from the devouring nature of these adversaries in the words following That spoile our Vines Spoile or corrupt our Vine-yards that is by devouring the grapes as Foxes spoile and destroy the Vines so false Prophets oppressours and Tyrants destroy the Church of the first sort the Apostle speakes of and saith their word eateth as the Canker 2 Tim. 2. 17. And of such the Lord complaineth Many Pastors have corrupted my Vineyard Jer. 12. 10. In this place Pastors may be applyed unto false Prophets or unto the tyrannicall Kings and Princes of Babylon The last reason is taken from
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
into the depth of Gods secrets and counsells Hence Note That Christs eyes are pure cleare and comely His eyes are as a flame of fire Revel 1. 14. And as Lamps of fire Dan. 10. 6. That is his eyes are bright lightsome and piercing implying his omniscience whereby he is able to disperse all the darke clouds of sin and ignorance to cleare and enlighten all his Saints and he is able to pry into all the corners of mens hearts and discry the privie plots and contrivances of all his adversaries as in Jer. 16. 17. Prov. 15. 11. Job 34. 21 22. Heb. 4. 12. 13. And his eyes are not full of light but full of purity and cleannesse like Doves he is of more pure eyes then to behold iniquity Habuk. 1. 13. His eyes are also full of grace and mercy tendernesse and pity yea full of commiseration to all his Saints his eyes are alwayes upon them for good as in Deut. 11. 12. Psal 34. 15. The Spouse passeth from the commendations of his Eyes to his Cheeks VERS 12. His Cheeks are as a bed of spices as sweet flowers his Lips like Lillies dropping sweet smelling Myrrhe IN this Verse we have two parts commended 1. His Cheeks 2. His Lips His Cheeks are a bed of spices as sweet flowers Cheeks are the grace and beauty of the face they are here used to denote Christs presence and heavenly countenance which is sweet as spices and flowers The Cheeks are set forth by a double comparison 1. They are likened to a bed of Spice meaning a Garden bed wherein spice aromaticall is set The comedinesse of his Cheeks is set forth in the word Bed and the sweetnesse of them in the word Spice for beds set out Gardens and Spices we know smell well and are very fragrant She addeth And sweet flowers Sweet flowers or Growne plants so named of being growne great The word also may be Translated Towers which have their names of greatnesse If we should Expound the words then after the usuall signification we should say As the Towers of those which make sweet Ointments but we may more fitly take them to be growne Plants of those that deale with spices and sweet Ointments seing the proper signification of the word is of greatnesse By these Cheeks the comelinesse and grace of Christ is set forth Hence Observe That Christ is full of grace and comelinesse to all that behold him His Cheeks which is the grace of the face is for comelinesse like a Bed and for sweetnesse like Spice and Growne plants Christs comelinesse and gravity shines forth to all that behold him all his graces are sweet and his fight and countenance hath a transforming vertue it makes those that behold him to be like unto him while others behold his glory they are transformed into the same image of his glory from glory to glory by the spirit of the Lord 2 Cor. 3. 18. Thus much for the commendations of his Cheeks that of his Lips followeth His Lips are like Lillies dropping sweet smelling Myrrhe The Lillies are very glorious beautifull and faire to behold for that flower amongst others is of a goodly colour and faire to look upon This flower is commended in many places of this Song as whereunto the Spouse her selfe is compared in respect of her beauty Chap. 2. 2. And in the same Chapter vers 16. it 's attributed to Christ also See Chap. 4. 5. This flower is not onely beautifull but of a pleasant smell and of good and tall growth all which tendeth still to the expressing of the glory and beauty of Christ and to the sweet and pleasant smells that are to be found in him Now the Lillies are fragrant and sweet of themselves yet she addeth They drop pure Myrrhe Pure or passing Myrrhe such as will passe and is vendible among Merchants as in Vers 5. it 's meant the Ode of Myrrhe which is the sweetest of all Now the Lips here compared to Lillies and sweet Myrrhe we know are the instrument of speech and therefore this is to be referred unto the holy heavenly sweet and gracious doctrine of Christ Honey and Myrrhe that is grace love goodnesse and mercy did flow out of Christs mouth In this respect the Spouse said before that her lips did drop as the Honey-comb and now she saith that his lips doe drop pure Myrrhe Hence Observe That the gracious holy and heavenly doctrines that proceed from Christ are very sweet and savory The words which Christ spake when he was in the flesh are said to be gracious words Luke 4. 22. And in Psal 45. 3. Grace was powred out of his lips The sweetnesse of his words are here set out by the similitude of the pleasant Lillie and the sweet Oile of Myrrhe Such is the sweetnesse of the Gospell in the hearts of believers The word of God is full of sweetnesse and all manner of delight it rejoyceth the heart as the Prophet saith Psal 19. 6. spreading abroad the savour thereof even far and neer after the manner of the pleasant Lillies and most precious pure and sweet Myrrhe Christ saith That out of the abundance of the heart the mouth speaketh Now Christs heart being a treasure of good things the dropping of his lips must needs be sweet that utter and spread abroad those good things Christ speaks from the excellency of his Spirit and from hearty affections dyed in love his lips then must needs drop sweetnesse they must needs have a pleasant tast It followeth VERS 13. His Hands are as Gold Rings set with the Berrill his Belly is as bright Ivory overlaid with Saphires AS the Lips are the instruments of speech so are the hands for action Christ was not onely mighty in words but also in deeds before God and all the people Luke 24. 19. Therefore it is that Christs hands are likened to Gold rings or that his hands were adorned with Gold rings Now Rings were counted pretious in those dayes they were great Ornaments and deckings Isa 3. 21. Luke 15. 22. Neither doth she say simple rings but rings of Gold that is glorious and precious shining like gold And to expresse the glory of it more she addeth Set with the Berrill The Hebrew word Tharshish is a pretious stone spoken of Exod. 28. 20. It is something uncertaine what stone it was and therefore some render it by the word Chrisolite others turne it Berrill of the Sea The Chrisolite is reported of some to be a very rich precious stone that comes out of Ethiopia glistering as gold and that 't is of Sea-green colour The Berrill is reported to be another stone that groweth in India it selfe being as they suppose an Indian word and given by the people as a name to that stone Some write that this stone in former times was usually set in such Rings as Lovers did use to give one to another or in Marriage Rings because of the power that was thought to be in it to procure and continue love one
The legs are instruments to goe withall and to beare and sustaine the body and to carry it from place to place so the legs of man are mentioned in Psal 147. 10. to signifie mans strength and swiftnes This denotes that Christs wayes are full of majesty and power and therfore she saith that his legs are as pillars of marble that is constant and firme durable as marble In Rev. 1. he is set out as having legs of brasse to trample his enemies in pieces but here in respect of his constant truth and goodnesse towards his Saints his legs are said to be as Pillars of marble by which she doth not only note his strength but aso his comelines For marble though there be sundrie sorts thereof are counted such stones as are commended for severall colours and spots in the same and hath its name in the Greeke tongue for a certaine kinde of glittering greene She addeth Set upon sockets of fine gold Christs feet as they are like marble so they have sockets of gold to sustaine them and beare them up whereby he walks safly and his foot stumbleth not as in Prov. 3. 23. with these feet of justice he treadeth downe his enemies Psal 110. 1. Also with these he bringeth glad tydings of peace unto his people Nah. 1. 15. Thus Christ in his wayes of truth and goodnes towards his people is sound strong constant and durable for so is marble amongst stones and fine gold amongst other mettals so that Christ's feet being compared to marble and gold signifie that they never turne back but are stedfast and sure he halteth not in his proceedings neither doth he tread awry he is not subject to change but without shadow of turning whereas men are variable and uncertaine in all their projects and designes Hence Observe That Christs wayes of truth and righteousnesse towards his people are firme and stable All Christs passages and wayes are constant and firme even as Pillars of marble that have sockets of gold to sustaine them He is Alpha and Omega the beginning and the ending which was which is and which is to come Revel 1. 8. He is yesterday and to day and the same for ever Heb. 12. 8. He is not like the image which Nebuchadnezzar dreamedof Whose head was gold breast armes silver belly and thighs brasse legs of Iron and feet part of Iron and part of clay Dan 2. 32. That Image stood upon a weake foundation the kingdomes figured by that image were not of long continuance but the Kingdome of Christ is everlasting It followeth His countenance is as Lebanon excellent as the Cedars As his feet were beautifull in bringing glad tydings of peace so his countenance is most pleasant and delightfull By his countenance is meant the appearance and forme of his person he is like in stature and tallnesse to the Cedars of Lebanon for it is as if she should have sayd looke upon my beloved view his stature which is like the goodly tall Cedars of Lebanon Lebanon was a goodly mountaine in the North part of the Land of Canaan see the same mentioned in chap. 4. 8. He is not only set out by this goodly mountain but also by the excellent Cedars that grew there Christ is choice excellent as the Cedars that is goodly excellent flourishing and continuing in vigour as it is said the just man groweth as a Cedar in Lebanon Psal 92. 13. This notes the presence and majesty of Christ Hence note That the sight and presence of Christ is full of majesty and glory The sight of Christ is full of glory to the Saints as in John 1. 14. Wee saw his glory as the glory of the only begotten full of grace and truth for indeed he was the brightnesse of Gods glorie Heb. 1. It was the glorie of God that shined through Christ It was God manifest in the flesh and tooke our nature to discover his glorie by it Now this sight and presence of Christ as its glorious to the Saints so it is full of majesty to the wicked when God was pleased to let out some of his glorie through Christ men were not able to beare it as those that came to apprehend him when he said I am he they fell downe backward his countenance was too dreadfull for them to behold it So the Psalmist speaketh when God appeares The mountains flow downe and the hils melt at his presence that is the great mountains of flesh and great ones of the world are not able to stand before him It followeth VERS 15. His mouth is most sweet yea he is altogether lovely this is my beloved and this is my friend O Daughters of Jerusalem HIs mouth or his palate is sweet or sweetnesse that is his mouth is as sweet things or wee may reade it The roofe of his mouth is most sweet for there commeth nothing out of his mouth but that which is sweet The mouth is an instrument of nature whereby the voice is formed viz. the roof of the mouth even the voice it self and the words uttered there with and by sweetnesse which she useth in the plurall number she meaneth both the pleasantnesse of his word which as David saith was more sweet unto his tast then the honey and the honey-comb Psal 19. 10. and also the abundance and wonderfull plenty thereof Now the Spouse doubleth this commmendation she had said before his lips were as lilies dropping sweet myrrhe hereshe saith again of his mouth it is most sweet to shew that this is the chiefe loving thing in Christ By the mouth wee must understand the same as by his lips to wit the sweet gracious and heavenly doctrines of Christ the word of eternall life that proceedeth out of his lips only the repetition of this part sheweth the excellency thereof Hence Observe That the heart and affections of Christ uttered by his mouth is most sweet unto the Saints It is Christ himselfe that saith Out of the abundance of the heart the mouth speaketh and that which commeth out of Christs mouth is nothing but the opening of his heart and the unbosoming of himselfe unto his Saints it is God speaking his own affections through Christ unto his people this must needs be sweet and the sweetest when many of Christs followers left him he turnes to his Disciples and saith will ye also forsake me Peter answers for himself and the rest Lord whither shall wee goe thou hast the words of eternall life Joh. 6. 68. as if he had said Lord if wee forsake thee we forsake our owne happinesse our owne comfort The Spouse having commended the severall parts of her beloved she now addeth a generall commendation of him by saying He is altogether lovely He is altogether or all of him is desires that is most to be desired he is wholly delectable as if she should say I will not stand to prosecute every part but he is altogether from top to toe as we use to say amiable desireable and lovely he