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
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
AN EXPOSITION On the whole booke of Solomons SONG Commonly called the CANTICLES Wherein the Text is explained and usefull Observations raised thereupon By John Robotham preacher of the Gospel PSAL. 45. 13. The Kings daughter is all glorious within her cloathing is of wrought gold EPHES. 5. 32. This is a great mysterie but I speake concerning Christ and the Church London Printed by Matthew Simmons in Aldersgate-street next doore to the guilded-Lyon 1651. To the HONORABLE COLONEL DOWNES Esquire A Member of the Honourable House of Parliament Justice of the Peace and Deputy Lievetenant of the County of Sussex Much Honoured Sir THe experience that I have of your candour and ingenuitie emboldens me here to prefix your name not from any worth in the worke performed on my part but in respect of the subject mattter of this book which is a declaration of that mutuall intercourse and vicissitude of divine love passing betweene Christ and the Church his Spouse set forth by a most sweet and comfortable by a most excellent and ravishing Allegorie of a Marriage-Song Marriage being the most joyfull passage of all our life and a Song being the highest expression of joy by this amiable resemblance is the souls spiritual conjunction with Christ most lively delineated Oh! the superemin nt excellency of divine love t is the glorie of God the joy of his heart t is the fulnesse of Christ his Crowne and dignitie t is the worke of the Spirit in all its operations t is the Song of Angels and their continual delight t is the sourse and spring of true happinesse to all Saints the Sanctuary and support of their dejected soules This opens the Fathers bosome draws forth the affections of Christ and melts mens hearts into each others the sweet sense whereof is the breath of our nostrils and the life of our union with him Noble Sir I have but three words to speake The first is of you the second to you the third for you That of you is to testifie that as the Lord hath called you to high and honourable imployment so he hath raised your Spirit suitable to the worke in hand wherein you stood as a Rock immoveable in the middest of stormes and tempests having like Obed-Edom owned the Arke when few would owne it ventring all that was dear unto you accounting godlinesse the greatest gaine when others have reckoned it their losse esteeming that your honour that others have deemed their shame Though it be granted that Truth needs no Patron veritas stat in aperto campo being better able to support honour and advance us then we can that yet thrice happy and blessed are they that owne it therefore the more you engage for Truth the more will truth dignifie and advance you Whatsoever you expend for Christ in Christ you shall find it againe and shall receive your owne with the greatest advantage The Philosophers expression of good is Bonum est-sui communicatum Good is communicative the more good therefore you shall expend the more shall you discover a principle of goodnesse to dwell in your heart flowing from the fountaine of fulnesse distilling from Christ And that you have engaged me with many undeserved favours I should be ingratefull either to deny or forget them though I cannot make you a retaliation Nihil dat quod non habet yet that you may know kindnesses are ner forgotten in a thank full breast give me leave to present this as witnesse and testimony of my gratitude to you-wards being confident you will receive it as I present it with the spirit of love That to you is that you would fix your affections upon and let the whole streame of them runne unto that only delectable and love deserving Object Christ who is the glorie of all delights and abstract of all praises It s the nature of true joy to delight it selfe in some solid good and there is no good can be compared cum summo bono with that only chiefe and eternall good that is treasured up in Christ When wee suffer the creatures to steale away our affections we not only lose the right use of them but thereby bereave our selves of true comfort in God render our selves dishonourable in the eyes of good men and unprofitable to our selves for though the creatures may serve us yet they cannot love us t is only Christ that can make sweet returnes of love for our love In which gracious manifestations of Christ our hearts are made a Spring of living waters a garden of spirituall delight the musick of heavenly joyes the treasure of divine comforts and by the impressions of that heavenly love and the sweet glimmerings and flashes of light life and glorie in Christ our soules are abundantly refreshed and satisfied as with marrow and fatnesse Then Sir this will be your Crowne and glory this is that will heighten your spirit ennoble your minde enlarge your heart and make you most acceptable to God precious in the fight of men and exquisitely carry you through your weighty imployments It is said of Solomon that excellent Sonne of wisdome that his heart was as large as the Sea viz. in judgement and understanding so shall your judgement wisedome and understanding be enlarged according to the largenesse of Christs love living in you The Jewes were to offer those creatures in sacrifice unto God which the Nations worshipped for their God so though other men fall downe and doe hommage to the creatures yet let it be in your heart to sacrifice them all unto the Creator Surely man is never more straightned then when he is bound and pent up in the narrow compasse and scantinesse of earthly things for let his heart stoop never so low the World fals beneath it and let him advance the world to the greatest height his heart is still above it But in relation to Christ cujus contrarium verum est the matter is farre otherwise for when mans desires and affections soar never so high as an Eagle still Christ is above them fils them answers them yea he doth exceedingly heighten enlarge and abundantly satisfie them Sir I shall conclude with a word for you expressing the desires of my spirit on your behalfe that the Lord would be pleased to fill your precious soule with the exceeding riches of his love grace and favour and cause his glorie to shine upon you so as to transforme you into the image of his glorie that the sweet kisses of Christs lips may be more precious to you then fragrant wine and his name then the richest oyniment that the senses of your soule may be more refreshed with his redolent sweetnesse and filled more with his redundant fulnesse then withall the most delightfull things in the world yea that Christ would please to lodge all night betwixt your Breasts continually dwelling in your heart and affections and that he would come into your soule as into his garden to eate his pleasant fruits his honey with his honey-comb and
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
Here the Church rendereth a reason of that her most earnest desire which shee hath to be joyned with Christ and enjoy a more full and neer communion with him Thy loves c. By loves she meaneth favour and acceptance and she speaketh in the plurall number 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1. To declare the plentifulnesse of Christs love and withall that great comfort and joy she received by the aboundance thereof 2. In that she had not Christs love only but also the fruits thereof namely her love to Christ Christs love to her being as the cause her love to Christ as the effect her love to Christ a reflection of his love wherewith he loved her first according to that in 1 John 4. 19. Wee love him because he first loved us better then wine or good more then wine 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Est bonus utilis jucundus suavis pulcher laetus commodus aptus idoneus beatus fuit The word good is of a large extent and is used for that which is fair sweet pleasing profitable or commodious causing joy and comfort The same word is used in Gen. 24. 16. where it is said the Damsell was faire to looke upon That is shee was of a good countenance And we have the same word in Esther 1. 10. where it is said the Kings heart was merry with wine So that by good the Church meaneth profitable sweet pleasant comfortable and full of salvation for it is the love of election of adoption justification of righteousnesse and sanctification and therefore a very sweet and comfortable love Better then wine Wine is one of the most precious comfortable and delightfull creatures that is in the world It is here put synechdochically as one pleasant species or kind for all the rest and because Wine is the principall thing in Feasts and Banquets it is here put for all dainty pleasant sweet comfortable meats and drinks used in the banquets of the great ones of the world The Verse being thus opened let us draw some Observations from it Obser 1. That such as have the least tast of Christ's love are impatient and restlesse in their desires after the nearest fellowship and communion with him Hence it is that the Spouse here breaketh forth into such a speech with an exclamation being full as it were of divine passions and of enflamed love saying let him kisse mee c. This was grounded upon some tasts of Christs love for Christ had not spoken as yet to the Spouse but shee on a sudden as it were without any word from Christ utters this vehement exclamation of hers and that without any other ground then that his love is better then wine See this in the Apostle he counted all things but dung 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dogs-meat that he might win or gain Christ that is that he might get more neerer communion with him and that hee might be satisfied with a larger portion of his fulnesse and yet the Apostle goes higher then this and desires to be dissolved and to be with Christ that so hee might enjoy the highest communion of all The Church here desires Christs manifestation in the flesh that shee might enjoy him in a Gospel-dispensation and have sweeter discoveries of his favour so in like manner the Church of the New Testament who did enjoy all the priviledges of the Gospel yet she goes higher in her affections and desires Christs last comming that so she might enjoy him in that heavenly everlasting communion which the Saints shall enjoy hereafter 2. Observe that Christ hath given more sweet and comfortable pledges of love and reconciliation to his people under the Gospel then he did under the Law Hence it is that Christ telleth his Disciples and saith Blessed are the eyes that see that yee see For I tell you many Prophets and Kings have desired to see those things which yee see and have not seen them and to hear those things which yee heare and have not heard them Luk. 10. 24. To this purpose is that of the Apostle in Heb. 12. 18 19 20. For you are not come unto the mount not to be touched and that burned with fire Nor unto blacknesse and darknesse and tempest and the sound of a Trumpet the voyce of words c. By the mount is mount Sinai whereon the law was given and by all those expressions of darknes and tempest and fire wee are given to understand the slavish servile and fearfull condition of them who were under the law and how farre short their condition came of the excellency of our condition who are under the Gospel And hee saith further Vers 22. But yee are come un o mount Sion and unto the City of the living God the heavenly Jerusalem and to innumerable company of Angls to the generall Assembly and Church of the first-born which are written in heaven c. By mount-Sion he meaneth the Church under the Gospel whereof mount-Sion was a type Psal 14. 7. And the Doctrine of the Gospel was to goe out of Sion Isa 2. 3. And by all the other expressions he sheweth the happy condition of them who are under the Gospel It is the same argument for substance that the Apostle uses in Rom. 6. 14. For sinne shall not have dominion over you for yee are not under the law but under grace That is now having such manifestations of grace under the Gospel sin shall not take such advantages against you as to keep you under or to enthrall you as it did those under the Law Againe Christ hath powred out a greater measure of his spirit on his people now in the times of the Gospel then before The Saints of old have had the same spirit for substance but not for measure the spirit was given out unto them by small drops but in the times of the Gospel it was powred out in showers and abundance Tit. 3. 6. The word translated abundantly signifies Riches which notes not only the pretiousnesse but the plenty and superabundancy thereof And it is said when hee meaning Christ ascended up on high and led captivity captive he did withall give gifts unto men Ephes 4. 8. In these words the Apostle alludeth to an old custome of the Jewes who in dayes of great joy and solempnity did use to send gifts and presents one to another as we read in Neh. 8. 10. 12. The people did eate and drinke and send portions This the people did in token of their joy after their redemption from captivity So when Christ ascended up on high as in the day of his Majesty and Inauguration in his Kingly seat and Chariot of triumph he sent plentifull portions and gifts of his holy spirit into the hearts of his people Now in that Christ powrs out more abundantly of his spirit in the days of the Gospel then before the spirit of evidence and demonstration the spirit of revelation and knowledg as it is called in 1 Cor. 2. Herein Christ
it selfe but onely wee know and understand it according to the dispensations thereof Now the acts or the effects of Gods love in Christ are various and many viz. 1. His electing love whereby he hath predestinated a certain number of men that the glorious grace of God might be manifested in them see Ephes 1. 4 5 6. The Apostle saith God hath chosen us in Christ before the foundation of the world that wee should be holy and without blame before him in love who hath predestinated us to be adopted through Jesus Christ unto himselfe according to the good pleasure of his will To the praise of the glory of his grace whereby hee hath made us accepted in the beloved Here we see the first act of Gods love in choosing of his before the foundation of the world and that saith the Apostle according to his purpose Ephes 1. 11. 2. His redeeming love whereby he hath brought his from the bondage of sinne into glorious liberty and freedome Our redemption was a full testimony of his love as appears by these Scriptures following Gal. 4. 4. For when the fulnesse of time was come God sent forth his sonne made of a woman made under the law that wee might receive the adoption of sonnes So in Act. 20. 28. The Church of God which he hath purchased with his own hlood And in 1 Tim. 2. 6. The man Christ who gave himselfe a price of our redemption This was a plain demonstration of Gods love in Christ for saith the Apostle God shewed his love to us in that while we were yet sinners Christ dyed for us 3. Gods love of calling now there is a double calling an inward and an outward the outward is a bare propounding of the Gospel but the inward call is a spirituall enlightning whereby the soule is enlightned by the spirit of wisdome and revelation to know the hope of his calling Ephes 1. 17. And that whereby the soule is made able to apprehend him of whom it is apprehended Phil. 3. 12. This is that grace begotten in the will of man that being the proper subject of this grace by which meanes the whole man is converted unto God 4. We have Gods justifying love whereby hee doth free and discharge his people from sinne and death and accounts them righteous in Christ 5. His adopting love whereby he accepts the faithfull unto the dignity of sonnes John 1. 12. As many as received him to them he gave power to be made the sonnes of God to those that believe in his name Now Christ is the band of this union for by him we come to be made heirs of God Co-heirs with Christ Rom. 8. 17. This excellent dignity is procured for us by Christ as a Redeemer Gal. 4. 5 6. God sent his sonne c. to redeeme them that were under the law that we might receive the adoption of sonnes And because yee are sonnes God hath sent forth the spirit of his sonne into your hearts crying abba Father Observe here that the spirit of adoption is called the spirit of the sonne because the holy Ghost sealeth up our adoption in Christ so that through Christ it is made sure unto us 6. His sanctifying love whereby he doth free Believers from the filthinesse and pollution of sinne and restore in them again the image of God which consisteth of righteousnesse and holinesse Eph. 4. 24. 7. And lastly his glorifying love whereby he lifts up his people unto that state of life and glory and gives them an immortall inheritance where all comfort peace and joy shall abound and where they shall have the communion of the chiefest good viz. the love of God shining forth immediately upon their hearts Now though the loue of God in Christ be one intire single and internall act yet after the manner of our conceiving it is set forth by diverse externall acts or effects And wee must know that all these effects flow from that originall love of God these are but new acts proceeding from that eternall love of God which was in his own breast from eternity 6. Observe That the sence and feeling of Christs love is more excellent and efficacious unto Believers then all the most pleasant and delightfull things in the world The Church doth preferre it beyond all comparison of worldly things saying Thy loves are better then wine Now what is more pleasing and delightfull to the tast then fragrant wine yet Christ's love is the same and far sweeter to the hearts of Believers Wine is exceeding usefull and comfortable to man but Christ exceeds in his usefulnesse to the soule so that look of what use or vertue wine is to man of the same use and vertue is Christ to his people The properties or vertues of wine are such as these 1. Wine delighteth the heart of man Psal 104. 15. And in Eccles 10. 19. Wine maketh merry That is it doth refresh comfort and make glad the heart of man so Christ gives his people comfort and refreshment in the midst of feares and dangers Hee is that Shilo which brings tranquility and peace unto his Saints he refreshes them with living waters even with the sweet communion of his spirit and with the abundance of his graces 2. Wine causeth to forget affliction and misery Prov. 31. 6 7. In like manner the love of Christ causeth us to forget those things that are behind Phil. 3. 13. And the Apostle saith of himselfe that he doth now rejoyce in his sufferings Col. 1. 24. The sweetnesse and the joy that he found in Christs love did swallow up all the bitternesse and sorrow of his afflictions 3. Wine was used in the legal sacrifices and service of God Numb 15. 5. Thus was Christ's love manifested by a sacrifice in himselfe by which we draw abundance of comfort to our selves 2 Cor. 1. 5. As the sufferings of Christ abound in us so our consolation aboundeth by Christ This consolation is much more then was in all legall sacrifices which could never make him that did the service perfect as pertaining to the conscience Heb. 9. 1. 4. Wine enflames and overcommeth therefore saith the Apostle be not drunke with wine Ephes 5. 18. But saith he be filled with the spirit that is let the comforts and graces of Christ's spirit fill and overcome your hearts 5. Wine is put for all delicate comfortable or costly things in the world which the greatest sort of men doe use in their Feasts Isa 25. 6. The Lord promiseth to make a feast of fat things a feast of wines on the lees He alludeth to the practice of great Kings of the earth and delicate persons which follow their pleasures and have their sweet wines c. But yet they find not so much delight and comfort in their Feasts as the Saints do in the love of Jesus Christ Hence it is that the Church cryeth out with desire to enjoy her beloved rendring this reason that his love is better then wine that is better then
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
there is a secret dislike of it so saith the Apostle For that which I doe I allow not for what I would doe that I doe not but what I hate that I doe Rom. 7. 15. 3. The will suspends it's actings in dubious things when it knows not whither a thing be good or evill it suspendeth and when it knows not whether such a thing be truth or errour it will suspend it 's either choosing or refusing of it it will not venture in the dark like unto the unregenerate will but suspendeth it's actings because whatsoever is not of faith is sin Quest Whether the regenerate will may not choose that which is evill and be unwilling to that which is good Answ 1. The regenerate will cannot will any evill fully and compleatly So saith the Apostle what I doe I would not But there may be a kind of veleity or willingnesse to evill but not a compleat will even as corrupt nature may have a kind of veleity to that which is good as a corrupt regenerate man may have some kind of willingnesse to do a good action but hee never wills the good of the action his will to good is therefore incompleat and so it is with the regenerate will in respect of evill it never wils evill as it is evill it goes not out with full purpose and consent 2. The holy will cannot properly refuse anything that is good because it is it 's proper object but the will that 's good may be so much depressed and kept under by temptation or by desertion and such like distempers that it cannot draw it selfe up to the height of it's actings so that there is not that agility strength and vigour as there is when it acts more strongly but however it wil 's good truly and it goes forward still though not with that vigour and eagernesse as if otherwise it would Put though the will of the regenerate be set free unto good yet wee must so understand it that the regenerate will cannot doe good of himselfe Hence it is the Church desireth that Christ would draw her continually without whose help shee is not able to runne after him Where grace over-swayes the heart there is a readiness to obey and constantly to follow Christ but so as it always proceedeth from Gods spirit leading and drawing forth of the will even as a Mother by leading her child causeth it to goe which otherwise could not so the Lord draws forth leads and directs our affections according to the actings and good pleasure of his owne spirit our wills are but instruments for the holy Ghost and can doe nothing without the breathings in of his spirit upon them This the Apostle testifies of himselfe I am able to do all things through Christ that strengtheneth me Phil. 4. 13. And again he saith He that hath begun his good worke in you he will also finish it untill the day of Jesus Christ Phil. 1. 6. We cannot work that which is good with grace received unlesse there be the continuall flowings in of Christ's Spirit to carry forth the soul in it's workings So that free grace is in the beginning middest and end of all our workings Herein we are made happy without any merit that wee should be unto the praise and glory of the riches of his free grace 3. Observe The life of a Christian is as the running of a race 1. The whole life of a Christian is here termed a running and by the Apostle called a race 1 Cor. 9. 24. And again saith hee I have finished my course 2 Tim. 4. 7. 2. In respect of the readinesse of the minds and affections of the Saints they are said to delight in the law of the Lord Psalm 1. 2. The word Chephets is voluptas prompta voluntas a delightfull and ready will as one 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Voluit optavit desideravit delectatus bene affectus fuit placuit complacuit that taketh abundance of joy delight in that which he doth it is to embrace with love and good will yea with a pleasurable love and an affectionate will and desire unto a thing Hence the Lord promiseth to call the Church Chephtsabah that is my pleasure in her Isa 42. 4. And so David saith of the Saints Cheptsiham that is my pleasure in them Psal 16. 3. And so Eis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sept. in Psal 111. 2. The workes of the Lord are great sought out of all them that have pleasure therein This denotes to us the election of the will the readinesse of the affections and the complacency and delight of the heart of a Christian in walking with Christ the wayes of Christ yeeld nothing but pleasure and delight to a gracious heart 3. In respect of speedy performance of actions Satans industrious compassing the earth caused Job to send speedily for his children to sacrifice unto the Lord Job 1. 5. And it is said Abraham rose up early in the morning and sadled his asse c. when he was to offer up his son a Sacrifice And David saith I will runne the way of thy commandements Psal 119. 32. And in vers 60. I made hast and delayed not to keepe thy commandements or I distracted not my selfe to wit with the cares profits pleasures of this life Agreeable hereunto is that of Paul when he was called by God to preach the Gospel among the Heathen he saith I conferred or I consulted not with flesh and bloâ—d Gal. 1. 16. That is I did not consult with carnall reason or with fleshly arguments but was obedient to the heavenly revelation or vision 4. The Saints run in respect of perseverance hence saitht the Apostle So runne that yee may obtain 1 Cor. 9. 24. Which implyeth there be some that run which do not obtain but the Saints do renew or change their strength Isa 40. 31. That is when they are weak and feeble they shal have a new supply of spiritual strength from Christ the fountain of strength whereby they shall runne or persevere to the end and not be weary The Apostles hearty perswasion and confidence is That he who hath begun a good worke in the Philipians will perfect it untill the day of Jesus Christ Phil. 1. 6. And to this purpose saith the Apostle 1 Pet. 1. 23. You are renewed not of mortall seed but of immortall by the word of God which abideth for ever And 1 Joh. 3 9. He that is born of God sinneth not because the seed of God remaineth in him nor can be sinne because he is born of God That is he that hath the immortall seed of God's word and spirit within him cannot notwithstanding his infirmities finally faile or give over his hope but shall persist and persevere in faith and holinesse 5. The Saints run in respect of their strength having received a new principle of life from Christ by which they are enabled for all things They that want upon the Lord renew change or double their
and Nations and Languages should serve him Dan. 7. 14. The Heathen are his Inheritance and the ends of the Earth his possession Psal 2. 8. And the Apostle speaking of the Preachers of the Gospell saith Their sound went into all the Earth and their words to the end of the World Rom. 10. 18. Secondly in respect of all sorts and conditions of men this is elegantly set forth by the Prophet Isa 41. 19. Where God promiseth To plant in the Wildernesse the Cedar the Shittath Tree the Myrtle the Oile-Tree the Fir-Tree the Pine and the Box-Tree together This is also sweetly represented unto Peter by a Sheet knit at fowre corners wherein were all manner of fowr-footed beasts of the Earth and wild beasts and creeping things and Fowles of the Aire Acts 10. 12. By this we are taught that not onely the Gentiles as well as the Jewes were to be received into Christ's Kingdome but also that in every Nation as himselfe afterwards Expounds it he that feareth God and worketh righteousnesse is accepted with him Vers 35. Thirdly Christ is King universall in respect of all ages and times of the World God is my King of old saith the Church Psal 74. 12. It is meant of Christ because it is said of him in the following words Hee worketh Salvation in the midst of the Earth It is Christ that worketh Salvation in the midst of the Earth and he is called a King eternall immortall 1 Tim. 1. 17. Thirdly Christ rules alone he hath no colleague or partner he carries the Government upon his owne Shoulders as we read Isa 9. 6. He alone hath received power from on high in Governing of his Church Fourthly Christ is an everlasting King He receives a Kingdome that cannot be shaken The God of Heaven saith the Prophet shall set up a Kingdome which shall never be destroyed neieher shall it be left to other people but it shall stand for ever Dan. 2. 44. Fifthly and lastly Christ is matchlesse and eminent above all other Kings in all royall vertues and endowments First he is wise and sapient and therefore called Counsellour onely wise the wonderfull numberer which sealeth up the sum full of wisdome Secondly a most magnificent and warlike King hence Christ is called A man of War the Lord of Hosts the Captaine of our Salvation he overcomes all his Enemies and his foes are made his foot-stoole Thirdly Christ is a most just and righteous King he reigns in righteousnesse his Scepter is a Scepter of rectitude and uprightnesse He is called the Lord our righteousnesse Jer. 23. 6. Secondly Observe That Christ sweetly draws and perswades his people to a neer communion with himselfe The King hath brought me c. Christ doth win the hearts of his people by love and goodnesse This is manifested Chap. 2. Vers 4. where it is said He brought me into the Banqueting House and his banner over me was love A flag or ensigne is a warlike signe whereby Souldiers are drawne from place to place So here Christ sets up a Banner of love and goodnesse whereby he draws his people after him when he displayes his Banner then all the Armies in Heaven and Earth follow him It was by love we were redeemed for Christ loved his Church saith the Apostle and gave himselfe for it Ephes 5. 25. By love we are sanctified and cleansed as we have it in Revel 1. 5. Christ hath loved us and hath washed us in his blood He hath washed us both from the guilt and pollution of sin and all from love It is also by the same love wherewithall Christ doth win and draw his people after him Thirdly Observe Christ revealeth to his Saints the secret and hidden Mysteries of the Gospell Christ leads his people into his privy Chambers and displayeth the secrets of God to them that feare him Psal 25. 14. Consider first Chambers are the places in which the Bridegroome and the Bride use to rejoyce together Joel 2. 16. So Christ as the Bridegroome rejoyceth over the Bride and doth communicate spirituall comforts unto her Such as eye hath not seene nor eare heard neither hath it entered into the heart of man the things that God hath prepared for them that love him but God hath revealed them unto us by his Spirit for the Spirit searcheth all things yea the deep things of God and thus we have the mind of Christ 1 Cor. 2. 9 10 16. This is that the Apostle doth earnestly desire that the Church of the Collossians might have their hearts comforted being knit together in love and unto all riches of the fulnesse of understanding to the acknowledgment of the Mystery of God and of the Father and of Christ in whom are hid all the treasures of wisdome and knowledge Collos 2. 2 3. When Christ revealeth such Mysteries unto his Saints he may be said then to lead them into his Chambers Secondly touching these Chambers or inner rooms they import a sight of rich Treasures or pretious Jewells Kings have the greatest treasures upon Earth and they keep their richest Ornaments and pretious things in their Chambers Now Christ is the richest of all Kings and he like a Kingly Bridegroome leadeth his Spouse into his Chambers and sheweth her all his riches and glory which he hath laid up for her in the Heavens Christ is rich in love rich in mercy rich in grace rich in wisdome and rich in knowledge yea as rich as God himselfe now Christ spreadeth these his riches before his Saints that they may see how rich they be in him But we must know Christ leads his people into his Chambers by degrees he led his Church into his Chambers in the time of the Law and shewed her the riches and glory of his Kingdome but this he hath done more fully under the Gospell since his manifestation in the flesh since the rising of the sun of righteousnesse and the shining of that morning Starre and most fully it shall be done at the consummation of the Marriage of Christ and his Spouse Here the Spouse hath some glimmerings of these riches but then shee shall have them in perfect sight here shee injoys them by vertue of a promise but then shee shall have the full fruition of them Lastly Observe The Saints are most safe and secure in Jesus Christ Chambers are places of great security therefore the Lord saith Come my people enter into thy Chambers and shut thy doors about thee hide thy selfe for a very little moment untill the indignation be over past Isa 26. 20. And thus Christ comforteth his Disciples against the Persecution of men These things I have spoken unto you that in me ye might have peace in the World yee shall have Tribulation but be of good cheer I have overcome the World John 16. 33. Thus David susteineth his faith by the power and protection of God For in the time of trouble saith he he shall hide me in his pavilion in the secret of his Tabernacle shall he
hide me he shall set me up upon a Rock Psal 27. 5. That is he shall keep me safe as in the most holy of his Sanctuary into which none might enter but the Priest Levit. 16. 2. And therefore it is called Gods hidden place Ezek. 7. 22. And the Saints are called hidden ones Psal 83. 4. because they are hidden of God in his Tabernacle in the evill day And their life is hid with Christ in God Collos 3. 3. Christ therefore is a Chamber of safety and preservation to his people in evill times So much for the fruits or effects ensuing the most fervent Prayer of the Church Now followeth her protestation of ingagement in these words We will be glad and rejoyce in thee we will remember thy love more then Wine the Vpright love thee In these words the Church declareth how much her affections are ingaged to Christ for all his love manifested unto her her affections of joy and delight and of love are fixed upon him and also her mind or Senses one Sense namely the Memory is put for all the rest to record his love and that before Wine which is one of the most delightfull creatures to the nature of man under the Sunne as if shee should say looke how the affections and minds of worldly men are ready to rejoyce in and to remember Wine or any Worldly delight Even so and much more will we rejoyce in thee with spirituall mirth and gladnesse and we will celebrate and magnifie yea we will record and make mention of thy loves above all the pleasures and delights which are to be found upon Earth We will be glad and rejoyce The word Glad in the Originall signifieth to exult and rejoyce exceedingly and to leap for joy and to triumph 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Exultavit gestijâ— gaudio laeâ—i tiâ animi loetitiam gestu corporis expressit exilivit gâ—udio loetatus fuit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 exulto ge in tripadio with outward gladnesse expressed by the gesture of the body and by the countenance answerable hereunto is the Greeke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which also signifies exceeding great joy such as is expressed by outward signes of the body as by an outward leaping of heart and mind It is rendered by our Translation Judges 24. Exceeding joy The same word is also used by which Mary joy'd for being the Mother of Christ Luke 1. 47. And rejoyce The word signifieth joy and pleasantnesse also metapherically to shine because joy and prosperity is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I â—aetatus hilaris fuit metaphoricè câ—aruit luxis often signified by the name of light as in Esther 8. 16. The Jewes had light and gladnesse And so in Psal 97. 11. Light is sowen for the righteous That is comfort and joy is reserved for the righteous after all their troubles Light is sweet and pleasant Eccles 11. 7. So this rejoycing is such a joy whereby the mind is refreshed and the heart comforted So the sum of the words We will be glad and rejoyce is this we will be comforted and refreshed inwardly and we will exult and triumph outwardly these are the comforts shee findeth in the Kings Chambers wherein Christ revealeth to her the secrets of his Fathers bosome and the Mysteries of his Kingdome and where he sheweth her those Heavenly treasures and rich Ornaments and glory which he reserveth for her and assureth her of from-whence ariseth all her spirituall joy and gladnesse We will remember thy love more then wine The word Remember signifieth to record rehearse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Recordatus fuit meminit memor fuit in hiph recordari fecit memoriam constituit in memoriam celebravit Signisicat id quod in corde reservatum and to make mention of a thing to recall into the mind to celebrate the memoriall of any thing So the Church ingageth to remember and to beare in mind and to tell abroad and to rehearse all the sweet pledges and manifestations of Christs love unto her Now the Memory is the Store-house of the soule wherein we lay up things for our use and bring them forth as we have occasion to use them it is as Christ saith of the Kingdome of Heaven Like a Treasury out of which a man bringeth forth things new and old Mat. 13. 52. Our memory is that in which we record and set downe the things that we would remember it is as a Booke of Accounts as we use a Booke outwardly so the memory is that we use inwardly David saith in Psal 119. 11. I have hid thy word within my heart that is that I might not forget it it is a metaphor taken from pretious Jewells and treasures which men lay up and hide safe from danger So in Mat. 13. 44. The Kingdome of Heaven is like to treasure hid in the Field which when a man findeth it he hideth That is he concealeh it and makes it sure to himselfe lest any should beguile him of it Thy loves more then wine That is those manifold and various manifestations of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thy loves which are better and shall be more remembred by us then the most fragrant wine one pleasant species or kind for all other pleasant things in the world Yea we will remember thy loves every particular love not one of them shall be forgotten of all those severall loves wherewithall thou hast loved us I passe this because we had the like in the first Verse The Vpright love thee It is in the Hebrew uprightnesses or righteousnesses love 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thee whereby the abstract is put for the concrete for it is meant righteous or upright persons who have upright conversations and upright hearts So in Jer. 50. 31. Behold I am against thee O thou most proud that is O thou most proud person So in Prov. 13. 6. Wickednesse overthroweth sin that is it overthroweth the sinner And againe Nehem. 12. 31. And I appointed two great Thanksgivings that is I appointed two great companies of Thanksgivers So here Vprightnesses love thee that is holy and upright men such as have washed their Garments in the Blood of the Lamb such as were the Virgins before mentioned doe with pure and upright affections love Christ But here we must take notice that the uprightnesse which the Scripture attributeth to the Saints is not to be understood of a legall uprightnesse or perfections for that they cannot possible attaine unto but it is to be understood First of the sincerity of the mind and uprightnesse of the heart it is a single perfect and upright heart as Gen. 17. 1. Walk before me and be upright that is be thou sincere or upright the same word that is here translated upright is in many places of Scripture Translated perfect as Job 1. 1. Now the Saints are perfect in Christ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Integer perfectus corpore vel animo absolutus completus their head and they
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
the fourth is like the Sonne of God And in all probability it was so it being usuall under the Old Testament for Christ upon some weighty occasions to appeare in humane shape Thus Christ will be with his people in the furnace of affliction and either he will preserve them in or deliver them out of trouble hee will so sanctifie affliction that it shall prove a very blessing unto them 3. From the note of propriety my beloved is unto me c. Observe That the Saints only have the right feeling and sense of Christs sweetnesse They only are redeemed and sanctified by Christ they alone feele the free remission of sins and reconciliation with God through Jesus Christ from whence ariseth this sweet refreshing peace and spirituall joy in their souls The men of the world doe smell the sweet savour of many earthly things and doe abundantly delight in them but this divine and spirituall sweetnesse of Christ they do not smell This is no great wonder neither for let the sun shine never so bright and yet hee that is blind cannot perceive it So let him that is without sense of smelling come among sweet savours yet he smelleth no sweetnesse at all Thus Christ is preached abroad in the world and he is as it were a box of precious ointment powred forth but yet for all this the men of the world are so stuffed with the stinking savours of carnall lusts which seem more delightsome unto them as that they cannot smell any spirituall sweetnesse in Christ at all so that when the Saints are exceedingly moved and taken with the sweet savours of Christ yet others are nothing taken with those spirituall savours and that because they savour not the things of God Then the Saints only are perfumed with Christs sweetnesse so that their hearts for love of him doe despise unclean lusts and carnall pleasures aspiring unto the heavens in their soules where Christ is who is their happinesse their joy and their treasure whom they fix as it were a bundle of sweet myrrhe between their breasts and doe smel a sweet savour in his redemption and mediation even as a cluster of camphire in the vineyards of Engedi Thus much for the commendations of the Spouse concerning her Beloved VERS 15 16 17. Behold thou art faire my Love behold thou art faire thou hast doves eyes Behold thou art faire my beloved yea pleasant also our bed is green The beams of our house are Cedar and our rafters of fir CHrist and his Church having already mutually commended each other now again they doe renew the prayses one of another and that more succinctly then before For this commendations Christ beginneth and the Church followeth after 1. Christ commendeth his Spouse vers 15. 2. The Spouse praiseth her Beloved vers 16. 3. Wee have a conclusion of praise joyntly between them both vers 17. First Christ commendeth his Spouse his Eulogie is laid down First By way of preface or introduction and this is two-fold 1. By a word of attention Behold 2. By a love-title my love Secondly we have Christs assertion of his Spouse and that is double thou art faire thou art faire Thirdly this assertion is inlarged by a comparison thou hast doves eyes Or wee may take it for Christs commending his Spouse for her properties First for her beauty as shee was made glorious in him and without spot thou art fair c. Secondly For her spirituall chastity thou hast doves eyes Behold my love thou art faire c. It was the whole desire of the Church to be well favoured comely and beautifull in the eyes of Christ now for Christ thus to acceept of her is all shee can wish or desire A singular joy it must needs be unto her to be assured and made certain that she is indeed made beautifull in his sight And therefore the Lord to cheer and to comfort her in the assurance thereof doth pronounce her excellent beauty which can hardly be uttered with any words and therefore hee doth preface his speech with a note of attention saying Behold thou art faire my love c. The Scripture useth this word behold when it would stir up the minds of men to consider some rare some excellent or wonderfull matter As Behold a virgin 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Eu ecce adverbium demonstrandi usurptur in rebus motabilibus shall be with child c. And behold the day of the Lord shall come To behold in it's proper signification is to looke on a thing with our fleshly eys but it is used to signifie a due consideration or a due regard of a thing as Behold therefore the beautifulnesse and severity of God Rom. 11. 12. Sometimes the word is taken by way of derision as in Gen. 3. 22. where God saith concerning Adam behold the man is become as one of us but this is least of all meant in this place Again the word behold is taken by way of asseveration to assure us of the truth of a thing And thus it is used here for the Church being sensible of her blacknesse and deformity in Vers 5. Christ comforteth her against that deformity which shee saw in her selfe by telling her that shee was the fairest among women Ver. 8. but now to assure her of the truth and certainty thereof he doth preface his commendations with this word of asseveration saying Behold thou art faire c. Lastly Behold is prefixed to such phrases by which the Lord would raise up our thoughts to the highest pitch of attention and admiration to quicken us against our dull and misgiving hearts The Saints many times thinke worse of themselves then happily Christ would have them and they are hardly drawne to believe that Christ hath made them so glorious and so happy as he hath done now that Christ might raise the hearts of his people against such misgiving thoughts he doth rouze and stir them up by this note of attention Behold thou art faire c. So this word of attention Behold notes unto us three things First how backward and slow of heart we are to beleive the things of-Christ how dull we are at the best so that we alwayes stand in need of being quickned and rouzed up by such a word of attention as this Behold c. Hence it is that the Apostle exhorts Timothy to stir up the gift of God that was in him 2 Tim. 1. 6. where the word stir up signifieth to stir up fire or to give life to fire as fire burneth under ashes and is revived or rekindled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 again and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to vivifie and put fire by stiring up This notes unto us that the gift of God is as it were a certaine flame kindled in our hearts but our natures are as the ashes which are ready to cover and choak this fire in us and the flesh and the Devill goe about to put it out and therefore
25. for as the propitiatorie covered the Arke and the Law in the Arke which was The hand-wrighting of ordinances against us Col. 2. 14. from the presence of God so Christ covereth our sinnes and putteth himselfe betweene us and the indignation of his Father The Apostle saith As many as are of the workes of the Law are under the curse for it is written cursed is every one that continueth not in all things which are written in the booke of the Law to doe them Gal. 3. 10. So that there is no help but to fly to him for succour Moses was a type of Christ where it is said that Moses his chosen Servant stood before him in the gapp to turne away his wrathfull indignation that he may not destroy his people Psal 106. 23. So Christ the Mediator of the new Testament must come betweene God and us that the may not behold us but in him The Saints finde that in him only is a full sufficiencie to refresh them and to quench and coole all the heat of their sinnes and of Gods wrath farre otherwise it is with Idolaters and such as worshipp false Gods when they have done all they can they are not satisfied they finde no ease nor no way to take away the sting of conscience They multiply their sorrowes as David speakes Psal 16. They doe punish and afflict themselves many wayes seeking all meanes to make some satisfaction for their sinnes to coole the burning heat of their guilty conscience but when they have wearied themselves they can finde no ease or rest for that is only to be found under the shadow of this Apple-tree where the Church here taketh her delight and is set downe so that the Churches prayer is the same with that of David Psal 91. 4. that she might dwell under his protection and abide under the shadow of his wings that he would cover her with his feathers his faithfulnesse and truth being applyed to her by faith it may become hers and so be unto her a shield and buckler Lastly In that she doth not only delight under his shadow but addeth his fruit is sweet unto my palate or tast Observe That the Saints are sweetly and fully satisfied with all good things in Christ All the faithfull feed upon Christ and are nourished with all heavenly food even with all the fruits of his mediatour-ship And what is wanting in him Who is made unto us of God wisedome righteousnesse sanctification and redemption as the Apostle saith 1 Cor. 1. 30. It pleased the father that in Christ should all fulnesse dwell Col. 1. 19. from whom wee receive all spirituall blessings in heavenly places The water of the Rock and the Manna in the Wildernesse were the signes that Christ should spiritually feed and refresh his people Now from the redundancy and overflowing fulnesse of all good things in Christ the Saints have there sufficiencie and fulnesse Of his fulnesse wee receive grace for grace Joh. 1. 16. that is graces answerable to every communicable grace of Christ that as face answers face in water so we may be made answerable to our head now then let us eate of these apples in faith digest them by meditation and we shall find in them more sweetnesse than the Israelites did in their Manna tast and see how good the Lord is as it is in Psal 34. 8. every fruit of Christ's mediation is an Apple of life and every leafe of this Tree serveth to heale the Nations withall Revel 23. 2. Now the Church being fully satisfied with all good things from Christ which she doth here declare not only by this allegorie of an Apple-tree but also by a banquet for she addeth in the next verse saying Vers 4. He brought me into the Banquetting house and his Banner over me was love The great Kings and noble Princes of the world doe use to entertaine one another in sumptuous and royall banquetring houses in which they doe use to set before them all the dainty things which can be gotten for money So here the most high and glorious King of Kings bringeth his beloved Spouse into the banquetting house which doth excell all the banquetting houses of earthly Kings In this verse wee have a narration of the plentifull provision Christ makes for his Church wherein are uttered two glorious favours and manifestations of Christs love unto her First By his conveying her into the Banquetting-house or by a speciall adjunct termed The house of Wine Secondly By his spreading his banner over her termed from the effect dilection Or love He hath brought me c. By this forme of speech she declareth her owne inabilitie 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Venit unde in High 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Venire fecit adduxit introduxit to come unto this heavenly banquet that Christ had provided for her and doth withall declare the sweetnesse and efficacie of Christ's grace working by the secret operation of his spirit inclining her heart and swaying of her will and so maketh her partaker of all his heavenly treasure Hence Observe That wee cannot partake of the heavenly treasures which are in Christ but through the operation of his owne spirit He to wit Christ brought me c. No man saith he commeth unto me except the Father that sent me draw him Joh. 6. And the Apostle doth fully shew that al the grace we receive from Christ is from the powerfull working of his Spirit 1 Cor. 2. It is Christ that doth comfortably and sweetly introduce his beloved Spouse into the house of spirituall delicates The Church nameth the place into which Messias brought her To the banquetting house In the originall it is Beith haijn domum vini the house of wine it must needs be meant of the wine-celler the place where wine is kept or the banquetting house where wine is drunk for Cellers are called the Treasuries or store-houses of wine in Chron. 27. 27. now because a wine-Cellar is a low vault under the ground dark and cold it may rather be taken for the banqeutting-house alluding to Kings of the earth who use to entertaine one another in sumptuous and royall banquetting houses Now wine is very comfortable to the nature of man it slacketh his thirst it cheareth his heart Psal 104. 15. it causeth him to forget his sorrow and miserie Prov. 31. 6. 7. it comforteth the sick by cherishing and augmenting the vitall spirits it is also said to be delightfull to God because it was offered up in sacrifice as I observed in Chap. 1. vers 1. by a Synechdoche it is put for all fragrant sweet and comfortable things in the world Now by this the Church signifies an increase of grace from Christ the shadow of Christ was a comfort unto her but to be fed under that shadow with delectable fruit that caused greater comfort but now to be brought into a banquetting house and to be refreshed with fragrant wine this must needs be exceeding and farre more comfortable unto
grapes That is of wine made of Grapes Arius Montanus turnes the Hebrew according to the Letter thus Vnderprop me in the Flagons and so the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Fulcite me in lagenis Arius Mont. next words Comfort me in the Apples that is amidst the Flagons and amidst the fruit for the Text hath not the particle Eth with but the letter Beth which fignifieth in among sooner then With. And you may take the sense thus is if the Church should say O my welbeloved vouchsafe that thy Ministers towit thy Prophets Evangelists Apostles Teachers c. may apply unto me with all care and dilligence all the cordiall promises of the Gospell these are the full flaggons of that spirituall wine which onely can cheare and comfort me who am ready to faint and swoon amidst this divine Banquet my senses being weake to sustaine the strong odour of thy graces unlesse sustained by some spirituall assistance from them that are able sweetly and comfortably to apply the promises of the Gospell unto me Hence Observe That the promises of the Gospell yeild most comfort unto the Saints when they are sweetly applyed unto them The Church here desires to be sustained with flagons of the wine of Christs grace and consolation distributed unto her soule It is the explication of Christs excellency and riches and the applying of them to the hearts of the Saints that brings comfort peace joy-unspeakeable and full of glorie Hence it is that the Apostle saith Vnto me who am lesse then all the Saints is this grace given that I should preach among the Gentiles the unspeakable riches of Christ and make known unto all men what is the fellowship of the mysterie which from the beginning of the world hath been hid in God who created all things by Jesus Christ to the intent that now unto Principalities and powers in heavenly places might be made known by the Church the manifold wisdom of God Ep. 3. 8 9 10. The Apostle doth testifie that he was to display and reveale the hidden mysteries of Christ unto the Gentiles by which meanes principalities and powers to wit the Angels who are very desirous to looke into and contemplate the manifold wisedome of God and the dispensing of gifts and graces in Christ to the Saints even these Angels might have a new proofe of the wisedome of God by the preaching of the Gospell Thus for the first request of the Church The second followeth Comfort me with Apples The originall Rapad signifieth properly to spread abroad as a bed to lye on so it is used by Job when he saith I have made my bed in the darknesse Job 17. 13. that is I have spread or prepared my bed wee may read it spread me a couch bolster me up or strow me a bed It was their manner then to strow their beds with hearbes or to stuffe and bolster them up Now the Church meaneth the same thing by these Apples laid as it were under her as in the former words by the flagons for they used beds at banquets and feasts Amos 6. 4. Or it signifieth her falling into a swoone and then shee alludeth to the custome of men who when others are swooning or fainting are wont to put strong smelling things into their nostrels so the Church meaneth that for her comfort and refreshing and restoring her againe as it were from death to life she would have the sweet smelling Aples to wit the comfortable doctrines and fruits of Christ that are brought out of Christs treasury both held and applyed to her that by that meanes she may be recovered Hence Observe That the only meanes to recover and refresh a soule that is ready to faint for want of the feelling of Christs love is to apply the sweet promises and consolations of the Gospell unto it For here the Church being inflamed with the love of Christ that she 's ready to swoone and faint in the middest of the banquet as it were for longing after her beloved crying out with patheticall exclamation Stay me with flagons comfort me with apples The Church having requested some aid and help shee rendreth a reason and declareth what is her distemper For I am sick of love Here wee have the reason of the Churches sicknesse enlarged from the cause thereof namely love she was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Aegrotavit infirmus fuit in languishing with desire to enjoy the comforts of her beloved The word cholah signifies sicknesse or weaknesse so by this speech may be meant her want of feeling and enjoying the presence and comforts of Christ for such is the condition of the Church often Now love is one of the strongest affections and therefore the sicknesse arising from it must needs be very sore as may be seene in the example of Ammon who was sick of love for his Sister Tamar 2 Sam 13. 1 2 c. now this sicknesse growing from love let us consider what love is It is an affection or motion whereby the will is inclined with desire of some good thing with a strong desire after the fruition of that good which is propounded to the soule The cause then by which the heart is stirred is the goodnesse of some object propounded to the sense and by the sense propounded to the heart Now then wee may understand the cause of this sicknesse to be either First The sence and feeling of Gods wrath due to her for sinnes and the curse of the Law according to that in Psal 90. 8. where the Psalmist saith Thou hast set our iniquities before thee our secret sinnes in the light of thy countenance Whereupon it is said The Inhabitant shall not say I am sick the people that dwell therein shall be forgiven their iniquitie Isa 33. 24. when their sinns were forgiven their sicknesse was healed Hence Observe That the apprehansion of wrath due for sin causeth sicknes in the soule Christ tels us That the whole need not the Physitian but they that are sick Matth. 9. 12. Sin-sick sinners will enquire and seeke the Physitian of soules The sense of miserie is the primum mobile the first mover that sets the soule in fainting and longing after Christ for when the soule findes it selfe in darknesse without light lying under the guilt of sinne and not able to deliver it selfe this cannot but make it looke out for it selfe and seeke with great importance for a Saviour The Dove could find no rest for the soale of her foot till she returned into the Arke The Saints are very impatient of Christs absence for he may withdraw himselfe for a while he may withdraw his light and comfort from the soule though he take not a way his love yet he may suspend the Acts of his love he may seeme to frowne he may so abscond and ecclipse his love that the soule for a time loseth sense and feeles not its owne happinesse Now when it is thus Christ seemes to be gone the comfort and assurance of his
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
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
allaying all unnaturall heats and bringeth the soule into a good frame and temper 5. The wind is of a cleansing nature it purgeth the aire and the water and keepeth them from infections So the spirit of God purgeth the heart from dead works to serve the living God in newnesse of life 6. The wind hath a cherishing and a fructifying force with it so the Spirit quickneth and cherisheth the soule it makes the heart that was as a barren wildernesse to become a fruitfull Garden For these respects and the like the sweet gale of the spirit is compared to wind Hence it is that the Spouse desireth that the winds may Blow upon his Garden Hence Observe Fourthly That the Spouse alway stands in need of the blowings of the Spirit The Spouse hath no power to any thing naturally but is very dead and dull and therefore stands in need alwayes to be quickned by the blowing of the spirit All the beginnings of the worke of God in us growth and ending is from meer grace and nothing else but grace Therefore we must acknowledge all the actings of Christs spirit in us and though Solomon Observes it will be hindrance to observe the winds Eccles 7. 4. yet here it will be our wisedome to observe the gales of the Spirit and to be acted by it Lastly Observe That the Spouse is the Garden of Christ. The Prophet Isaiah sheweth That the Vineyard of the Lord of Epists is the house of Israel and the men of Judah are his pleasant plants Isa 5. 7. God doth plant it visite protect and water it yea he takes pleasure in his Spouse as in his pleasant Garden But I shall not stand on this point because it was largely treated on in Verse 12. of this Chapter But I shall proceed to the reason or ground of this request which is as followeth That the spices thereof may flow out By Spices here are meant all manner of graces and by flowing out shee meaneth continuall abode and increase in the same and that shee may be more and more fruitfull that her fruits may ripen and be abundant for by the gracious gifts of the spirit breathing upon the Spouse her soule is refreshed and comforted and all her graces doe increase so that we see to what end shee desires the wind of the spirit to blow that the spices thereof may flow out for those good things in her would else lye dead and bound up unlesse the spirit let them out Hence Observe First As it is the Spirit that must first quicken us so it is the spirit that draws forth that life and grace that we have It is the spirit that must first kindle the fire of the Spirit life and glory in our souls and then increase the flame thereof First the wind of the spirit blows then the spices of grace flow out Secondly Note That the goodnesse of the Saints must be an overflowing goodnesse The graces of the Saints must abound not onely in themselves but flow out to others as it was said of John he was a burning and a shining light The Spirit of God in his people is like the box of Ointment that Mary powred out which perfumes all the whole house with its savour A Christian never thinks he hath received enough of the spirit unlesse it makes him to abound in himselfe and flow out to others unlesse it be alwayes making new discoveries of God and Christ to the soule and new revelations of the bosome of the Father whereby the soule is refresht and the fragrancy of all his graces drawne out to his owne comfort and the good of others As the Sun draws forth the fragrancy and sweetnesse that is in the flowers of the Earth when it shines upon them and as the wind doth convey those sweet smells unto us so doth the spirit draw forth the savour of grace and convey the smell thereof to our owne souls and to others whereby we come to have the benefite thereof Thus far of the first part of her prayer desiring the North and South wind to awake and blow upon his Garden that the Spices thereof may flow out In the next place we have the Spouses invitation of Christ to come into his Garden with the end thereof in these words Let my Beloued come into his Garden and eate his pleasant fruits Let my beloved come c. In these words the Spouse desireth Christs presence meaning that shee would have him come and dwell in her even as he had promised in the sixth Verse of this Chapter Thus shee invites Christ to come into her as into his House or Temple calling him Beloved because the streame of her affections run towards him Christ was no question in his Church before but she desireth a farther manifestation of his presence glory and life in her Hence Observe That where there is the least appearance of Christ in the soule of any there is further desire of Christs presence and glory to be manifested The Spouse never thinks shee is neer enough her Beloved untill shee come to the full enjoyment of him They alwayes waite for a farther revelation of the Lord from Heaven and cry Come Lord Jesus come quickly Revel 22. 17. That is come manifest thy selfe more and more in the revelation of thy selfe and glory It is from the Spirit that we desire a greater measure of the Spirit and it is from some discovery of Christ in us that we desire a more perfect revelation of him Now followeth the end and Reason wherefore the Spouse desireth Christ to come into his Garden which is To eate his pleasant fruits The end of the Churches prayer is that Christ might receive honour and glorie by that spirit of grace given out by him unto her shee would have Christ come in and accept his owne graces which she calleth pleasant fruits or fruits of his precious things The word translated pleasant is of the pluarall number and may be rendered sweetnesses and may note unto us two things First The plenitude and fulnesse of grace in the Saints they are full of sweet things to wit the graces of the Spirit Secondly It doth denote and set out the excellency of grace it doth farre exceed in excellencie all the glorious things in the world Now is it not fit that Christ should eate the fruit of his owne Vine have comfort of his owne garden tast of his own fruits The greatest delight that Christ hath in the world is in the garden of his Church therefore that he might take a full delight therein he makes it fruitfull stored with precious fruits as growing from Plants set by his own hand relished of his own spirit and so fitted for his tast Hence Observe That the Saints are made fruitfull by the breathings in of Christs spirit upon them When the winde of the Spirit blows upon the garden of the soule the graces of the Spirit as sweet spices flow out in abundance So that now the Spouse is not
there is not only abundance but a redundancy and overflowing of all good things Christ is able yea is willing to doe for us farre more abundantly then wee are able to thinke or speake Ephes 3. 20. Christ doth not bestow some small measure of grace life peace c. on his people but he gives it in abundance It followeth O friends O beloved Christ out of the abundance of his affections doth multiply new titles for his Spouse calling her friend and beloved They that doe his commandements are his friends Joh. 15. 14. Abraham is called the friend of God Isa 41. 8. friendship is the sweetnesse and strength of love therefore he addeth O beloved so plentifull and kind hearted is the Lord that he cannot keep his joy within himselfe but stirreth up his friends and companions to eat and drinke and rejoyce with him Those good things that neither eye hath seene nor eare heard that are above our reach to conceive of are for those that love him 1 Cor. 2. 9. Now in that Christ doth invite his Spouse to this heavenly banquet by new Titles of love and friendship Hence Observe That there is sweet love and friendship between Chaist and his Saints All kinds of love and friendship meet in Christ towards his Spouse and so againe in the Spouse towards him here is the friendship of all relations in the world as of husband brother friend c. here is a free opening his bosome to the Saints and they againe opening of their hearts to him Here 's mutuall delight in one anothers good and happinesse Christ is much delighted in all the good and hapinesse of the Spouse and she is as much delighted in the happinesse and glorie of Christ So much for the fourth Chapter CANTICLES CHAP. V. VERS 1 2 3 4 5 6. I sleep but my heart waketh 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 I have put off my Coat how shall I put it on I have washed my Feet how shall I defile them My Beloved put in his hand by the hole of the Door and my bowells were moved for him I rose up to open to my Beloved and my hands dropped with Myrrhe and my fingers with sweet smelling Myrrhe upon the handles of the lock I opened to my Beloved but my Beloved had withdrawne himselfe and was gone My soule failed when he spake I sought him but I could not find him I called him but he gave me no answer The Watchmen that goe about the City found me they smote me they wounded me the keepers of the walls tooke away the Veile from me WEE had in the former Chapter almost nothing but the praises and commendations which Christ giveth to his Church so highly and with so many speeches doth he magnifie and extoll her beauty and her glory and excellency Here in this Chapter we have another manner of song even an accusing and a bewailing Song for here shee accuseth her self and bewaileth her owne unkindnesse and undutifullnesse which she shewed to her most kind and loving Spouse reporting also the great affliction and calamity that came upon her by that meanes And after all this we have the meanes whereby shee recovers her selfe againe In this Chapter observe two things First a complaint of the Spouse which she maketh accusing her selfe for some negligences towards her beloved and this is contained in the six first Verses Wherein also there are two especiall matters delivered unto us First an open acknowledgment of her offence committed Vers 1 2 3 4. Secondly a recitall of the miseries that fell upon her by meanes of her neglect Vers 5 6. The second thing set forth unto us in this Chapter is a familiar parly had betweene the Spouse and such as were her friends and acquaintance who demanding some questions of her the Church instructeth them concerning the state dwelling and mutuall fellowship that is betwixt her and Christ This matter beginneth at Vers 7. and reacheth to the end of the Chapter The questions with the answers thereto concerne two things 1. There is something demanded about Christ himselfe in Vers 8. whereunto there is a large answer beginning at the 9. Vers and holdeth to the 15. wherein the Spouse doth set forth her beloved by many elegant expressions the issue whereof was that the daughters of Jerusalem became likewise enamour'd with him and therefore question the place of his abode the question being contained in Vers 16. and the answer in the two last verses the occasion both of the one and of the other was that vehement charge that the Spouse giveth her friends in the seaventh verse both concerning Christ himselfe and the place where they should find him The first thing that offers it selfe to our consideration is the Churches complaint accusing of her selfe saying I sleep but my heart waketh c. Here is a description of the Churches temptation which is worldly drowsinesse and security wherein to the godly sometimes fall She had enjoyed a comfortable intercourse with Christ but now she falleth into a deep temptation from the strength and prevalency of corruption Hence Observe in the generall That the Spouse is not alwayes in one and the same temper It was not long agoe that the Spouse was in a sweet lovely gracious temper and now on the suddaine shee falls into a fit of drousinesse and security Thus it was with Abraham somtimes strong in faith and somtimes fearfull as when he denyed his wife David was somtimes full of confidence and boldnesse triumphing in the Lord saying Whom shall I feare And somtimes againe I shall one day fall by the hand of Saul So Peter somtimes confident and againe somtimes overcome with feare But to come to the words in particular I sleep but my heart waketh The words containe 1. A Confession I sleep 2. An acknowledgement But my heart waketh These words declare a two-fold condition of the Spouse The one is a sleepy drowsie estate which proceedeth from the flesh and unregenerate part the other a waking or watchfull condition which proceedeth from the spirit of Christ within her I sleep or I sleeping as it is in the Originall these are the words of the Spouse declaring what befell her in the night season while she slept The sleep of the body is a deading and benuming of the outward sences insomuch that it is the very image of death and it is dangerous because when man sleepeth his enemy watcheth as in the parable of the seed When the husbandman slept the envious man sowed Tares Matth. 13. 25. Now we must consider here three things especially 1. What this sleep is 2. Whence it proceedeth 3. What the effects thereof be 1. We cannot understand this of a bodily or naturall sleep for the Spouse is considered according to her heavenly and spirituall birth and therefore must
fire with love towards him even with a hot burning love this flame is the flame of God because it is kindled in the heart of a Saint by the Spirit These flames of God these divine and vehement flames being kindled by the Spirit cannot be quenched with earthly things as it is declared in the next verse VERS 7. Many waters cannot quench love neither can the flouds drowne it if a man would give all the substance of his house for love it would utterly be contemned THe Spouse proceedeth in setting forth the earnestnesse of her affections towards Christ shewing that since her love was as a mighty and excellent fire within it could not be put out no not with many afflictions troubles and persecutions Many waters cannnot quench love c. By waters and floods is usually meant in Scripture of afflictions persecutions troubles and tentation which accompany the Saints and also of persecutors themselves who are often called waters and floods of water as appeares in Psal 69. 1. Also Rev. 17. 15. Psal 124. 4 5. And Matth. 7. 25. 27. Isa 8. 7 8. Dan. 9. 26. So here is signified that the Love of Christ wherewith the Saints are inflamed is such as cannot be quenched with any calamities or persecutions whatsoever Hene Observe That the love of the Saints towards Christ is an invincible love As it is written of Christ love that nothing can separate his people from it so here the Spouse affirmeth that her love towards him cannot be put out wee may observe the frame of the Spouses speech according to her former cocmparison when she said The coales thereof are coales and the fire of the flame of God for what fire is there but many waters will quench at least if floods of waters doe overflow it but this heavenly fire cannot be quenched the floods cannot put it out The Dragon doth cast a flood out of his mouth Revel 12. but all in vaine for his love cannot be quenched So the Apostle teacheth when he saith Who shall separate us from the love of Christ shall tribulation anguish persecution famine nakednesse perill the sword as it is written for thy sake are wee killed all the day long wee are counted as sheepe for the slaughter neverthelesse in all these things wee are more then conquerours through him that loved us Rom. 8. 35. There is one clause to come wherein she saith If a man would give all the substance of his house for love it would be utterly contemned If a man would give all his substance as silver gold all wealth and riches it could not purchase this love neither could the love of these winne the heart of the Spouse from Christ for she affirmeth here that if all treasures should be offered her to draw her love from Christ she would utterly contemne them So that if any man did thinke either to buy this love of her or to get it from her it were nothing it were but labour lost and therefore she addeth It would utterly be contemned or as it is in the Hebrew In contemning they would contemne it that is they would certainly contemne it or it would be altogether wholly contemned for this is the manner of the Hebrew tongue when they highly promise to double and when they highly dispraise to double the word also See chap. 1. vers 1. In summe she meaneth by this verse namely to declare that her love was so firme and fast to Christ that it could not be be rent or pulled from her to any other either by any force or by fraud nor by flatterie or faire promises Hence Observe That worldly riches cannot purchase divine love nor get it away from those that have it All the treasures and pleasures and credit which the substance of any mans house may procure shall be of no reckoning either to get or purchase the love of Christ or to withhold the Saints from loving him The Spouse doth so set her heart upon Christ that she desires to be neere him in his heart upon his arme yea she doth so desire him that she contemneth all other things in comparison of him for what is the glorie and the pompe the riches and honours and the pleasures of the world unto her more then vile drosse in comparison of Christ The nature of man is much addicted to love riches and the treasures of this world yet there is not any thing of such force to winne the heart from Christ but the Spouse here affirmeth that if all treasures should be offered her to draw her love from Christ she would utterly contemne them And as the Saints cannot be drawne off from the love of Christ by any worldly good so no earthly treasure can get on purchase this love for the gifts of the Spirit cannot be bought with money it being the free gift of God who bestows at his owne pleasure Act. 8. 18 19 20. And so it 's said of wisdome that it cannot be gotten for gold neither shall silver be weighed for its price Job 28. 15. Now a little to recapitulate How excellent is this divine love which carries such an excellent description and denomination with it As first That it s as strong as death which overcommeth all Secondly That it's jealousie which is love inflamed and therefore cruell as the grave the bed of darkenesse which is called Sheal because it allwayes craveth and is never satisfied but it devoureth all Thirdly It s hot as the fire which not only withstandeth but also burneth all things which stand against it Fourthly It s everlasting and victorious in all labours and sufferings that no troubles terrours nor persecutions can quench it though whole floods of water were cast upon it Fifthly It is so precious that no commodities or pleasures can answer or countervaile the value and estimation of it VERS 8 9 10 11 12 13 14. Wee have a little Sister and she hath no Breasts what shall wee do for our Sister in the day when she shall be spoken for If shee be a wall wee will build upon her a Pallace of silver and if she be a doore wee will inclose her with boards of Cedar I am a wall and my Breasts like Towers then was I in his eyes as one that found favour Solomon had a Vinyard at Baal-hamon and let out the Vineyard unto keepers every one for the fruit thereof was to bring a thousand pieces of silver My Vineyard which is mine is before me thou O Solomon must have a thousand and those that keep the fruit thereof two hundred Thou that dwellest in the gardens the companions hearken to thy voice cause me to heare it Make hast my beloved and be thou like to a Roe or to a young Hart upon the mountains of spices WEE are come to the conclusion and shutting up of this Song Here be three speciall things to be handled in the close of all As First Here is a motion a consultation or demand of the old Church of the Jewes
that all or the most passages of this song will very well agree to the spirituall state of the Church in every age of the world Thirdly The difficulty and hardnesse of this song which ariseth from these grounds First The sodain change of the number tense and person as now speaking singularly then plurally now in the present time then in the time to come Secondly In that there are severall persons speaking now the Bride then the Bridegroome and sometimes the friends of them both viz. the daughters of Jerusalem Thirdly In respect of all those parabolicall and enigmaticall phrases and dark speeches wherein is contained very divine and heavenly matter The Jewes had this song in such reverence and high esteem that none of them would read or study it untill they were thirty years of age Now forasmuch as this song excells all other in the Scripture in that it celebrateth the mysteries of Christ and his Church and the conjunction between them more amply and excellently then any other Observe That this song of Solomon is a most excellent portion of canonicall Scripture It were horrid blasphemy to prefer this song above all the songs in Scripture if it were not given by divine inspiration as well as they First The title of this Book is as a crown of glory set upon the head of it and is as ancient and of as great authority as the book it self Now if this song were not canonicall we should make all the songs in Scripture in comparison 〈◊〉 come behind a humane love-song Secondly If we consider the 〈…〉 â—ne and heavenly matter contained in this song it takes the best things in the course of nature and applies them to a most divine use but of this wee have spoken already Thirdly If we consider that speech in Chap. 7. 4. Thy nose is like to the tower of Lebanon Now the tower of Lebanon was not built untill a long time after Solomon had married with Pharaoh's Daughter beside how odious and unseemly would the comparison have been if it had been made in respect of Solomons wife Fourthly The description of the Bride and the Bridegroom are so transcendent and excellent that they cannot be applyed to any but to Christ and his Church And although none of the ten proper names in Hebrew be once named in this song yet this Book is full of such names as doe most of all suit with the argument thereof as King Welbeloved Brother Shepheard the chiefe of ten thousand c. That most excellent shining glory dignity and Majesty which is here put upon the Bridegroom can belong to none beside Christ And as for the Bride shee is described by such rare beauty and glory which cannot agree with Pharaoh's daughter for how is shee compared with all that dwell under Solomons Curtain and how is she found black parched with the sunne and afflicted by her Brethren Fifthly It is manifest that Christ and his Apostles made use of this Book by applying the phrases and borrowing of matter and frame of speech from it as in Chap. 1. 2. Draw me c. Suitable to that are the words of Christ in Joh. 6. 44. None can come to me unlesse the father draw him Again in vers 9. Behold him through the casement looking through the grates c. Agreeable is this to that of the Apostle in 2 Cor. 3. 18. We behold the glory of the Lord as through a glasse or casement See also the title which Christ giveth his Church in Chap. 5. 2. calling her undefiled agreeable to the Apostle who would present the Church to Christ as a chast and pure Virgin These places with many other which might be brought do clearly demonstrate what a sympathy and agreement there is between this song and the new Testament and with the matter and manner of phrase alledged there by Christ and his Apostles Sixthly There would be open contradictions found to be in this song if it were applyed to any other then Christ and his Church for how can it be said of Pharaoh's daughter that shee is the only child of her mother Chap. 5. 6. when in the last Chapter that she had a little sister Now concerning the heavenly Jerusalem shee is called the mother of us all and the Church is but one in Christ but in respect of those severall congregations that the Church is divided into she may be said to have many sisters and thus according to the right interpretation we see a harmonious agreement in this seeming contradiction I might bring many more arguments to prove this song to be an excellent part of canonicall Scripture but I forbear forasmuch as the severall passages of it will agree to the experience of the best Christians wherefore it will be worth our time and paines to read study and meditate in this most excellent portion of holy writ and when we come to understand this song clearly wee shall be forced to confesse that there is not such choise and heavenly matter neither the like sweetness and comfort in any song as in this song of songs Thirdly we have the Author of this Song which is Solomons Solomon was the greatest son of wisedome among men whose understanding was as large as the Sea 1 King 4. 29 30. And whose affections were as large as his understanding hee is made the holy Ghost's instrument for the composing of this excellent song of songs A man of the deepest apprehension is made use of in the highest matters to wit the intercourse of love betwixt the Lord Christ and his Spouse Solomon was a type of Christ First In that he had his name of peace which is called in Hebrew Shelomoh but after the Greek Solomon peaceable for he was a man of peace and rest and God said of him Solomon shall be his name and I will give him Salom peace and quietnesse unto Israel in his dayes 1 Chron. 22. 9. Which promise was made good as wee read in 1 King 4. 24. Hee had peace on all sides round about him Now Christ is our Prince of peace Isa 9 6. and is called by the Apostle our peace Ephes 2. 14. That is he is the author and cause of all our peace he is the cement the only tie and ground of all that peace and union between God and us and also between the Jewes and Gentiles bringing them into fellowship and communion one with another 2. Solomon surpassed all the Kings of the earth in riches and wisdome 2 Chr. 9. 22. And all the earth sought the face of Solomon to heare his wisdome which God had put in his heart 1 King 10. 24. He was the wisest of all Kings as we see in 1 King 3. 12. There was none like him before him neither after him shall any arise like unto him He was also the wisest Prophet whose heart was lifted up higher then the sun and who had received a large measure of the spirit of Prophesie from the Lord but yet behold Jesus
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