hath commanded light to shine out of darkenesse hath shined in our hearts to give the light of the knowledge of the glorie of God in the face of Jesus Christ 2 Cor. 6. 6. If there be such a bright vision of divine glorie manifested by Christ how sweet how comfortable and how much to be desired are the teachings of Christ then who is as it were the beames and brightnesse of Gods glorie shining out upon us The effects of Christs teaching is set forth in the next words I would cause thee to drinke of spiced wine of the juyce of my Pomegranate According to the similitude in earthly things the Spouse professeth to entertaine Christ with a dainty banquet in her mothers house for that is meant by spiced wine and juyce of the Pomegranate By Spiced wine she meaneth such wee call Ipocras which besides the nature and strength of the wine it selfe it is much strengthned by composition mixture or confection of many Spices with it So that by the strength and pleasantnesse of this composition of sweet spices the heart is strengthened and warmed and the senses much refreshed and satisfied with the pleasant smell thereof Such compositions as these were put into the holy incense and oyle Exod. 30. 24 25. Such were also used for banquetting as this place manifesteth The juice of my Pomegranat Or The sweet wine made of my Pomegranate the word here turned juyce or sweet wine signifies generally al moisture which either by expressing or treading is fetcht from any fruit for it is derived of a word that signifieth to expresse or tread downe but because he addeth Pomegranates we may take it for the moisture juyce or liquor that is or may be wrung from them In a word she meaneth that if she might indeed be partaker of Christ and enjoy sweetnesse and fellowship with him she would most comfortably and joyfully entertaine and receive him for under these metaphors taken and borrowed from an earthly banquet she meaneth nothing else but the spirituall entertainment of her beloved and that his teaching shold not be fruitlesse in her but she would honour Christ with graces and being sweetned with the spices of his spirit the fruit thereof should redound to him Hence Observe That the Saints honour Christ with the fruits of his owne Spirit When Christ administreth to us by his Spirit he giveth us wine to drinke as in Isa 55. 1. 3. And when wee bring forth the fruits of the Spirit he counteth himselfe as refreshed with wine as in Chap. 5. 10. This is the spirituall entertainement that the Spouse giveth her beloved she presents him with a dainty banquet of spiced wine the fruits of his owne spirit praise and glorie which is very pleasing unto him which is contrary to that cup in the womans hand full of abhominations and filthinesse of her fornication to wit the fruits of the flesh and Antichrist with which wine the inhabitants of the earth were made drunke Revel 17. 2 4. The fruits of divine presence and of the spirit of Christ in the Saints is sweet comfortable and pleasant like to spiced wine and the juice of the Pomegranate It followeth in the next verse VERS 3. His left hand should be under my head and his right hand should embrace me AS before the Spouse had set out how she would receive and entertaine her beloved so now she being privie to her owne infirmities and desirous of strength from Christ desireth sustenance and strength of him whose grace would be sufficient for her whose strength is made perfect in weakenesse 2 Cor. 12. 9. wee may understand the words prayer-wise Let thine hand be under my head c. she sheweth how he would comfort her namely that for her ease he would put his left hand under her head as men commonly do to sick and infirme persons And his right hand doth embrace me viz. most comfortably and lovingly as dearest friends doe one another See this verse wholly expounded before in Chap. 2. 6. there being no difference but this namely that she affirmeth the thing in present action and hereby weighing the earnest love of Christ towards her she increaseth in her hope and confidence in him assuring her selfe that if she may enjoy his comfortable and continuall presence it would be a very happie thing Hence Observe That the Saints only rest satisfied in the armes of Christ Hence it is that the Spouse doth desire that Christ should support comfort and uphold her with both his hands were it not for the armes of Christs love and protection the Spouse could not subsist but Christ doth as it were comfort embrace and sustaine his Church with both his armes These words having been spoken of before I shall passe to the next verse VERS 4. I charge you O daughters of Jerusalem that ye stirre not up nor awake my love untill he please THe Spouse enjoying these great mercies and blessings from Christ chargeth all her daughters to wit her fellow-members to walke so thankfull and fruitfull toward God and lovingly and helpfully one towards another that no occasion be given of any alteration of their happinesse and in this Charge she deales very seriously saying I charge you or I adjure you that is by oath that you grieve not this my beloved Spouse that may hinder our comfortable societie one from another and this she speaketh unto the daughters of Jerusalem or fellow-friends of the Spouse See this expounded before chap. 2. 7. Also chap. 3. 5. Why should ye stirre up that is doe not stirre up there is no reason or cause why you should deale so discourteously with him sith in his rest standeth your owne good or it will not be for your profit and ease to disturbe this my love whom I so tenderly affect Vntill he please that is till he himselfe will and the Spouse useth this as a reason to discourage them from awaking him be not over confident to thinke it will be good for him and for you that he should be raised up or awaked before he please for he knows the best and fittest time Hence Observe That Christians should not go about to raise up Christ till himselfe is pleased to arise Where the Spirit of Christ is there is liberty there is power to act indeed if the Lord be risen and awake in thee there is life and activitie and therefore why should wee awake the Lord till he please there is so much formalitie in Professors as draws their resolutions into a method as because such a day or such a time is come I must doe such or such a thing and so take up things by custome and Christians must discourse and performe duties whither the Spirit saith yea or no but God will bring judgement into victory and the Spirit of the Lord shall carry all before it but wee must stay till the beloved please VERS 5. Who is this that commeth up from the Wildernesse leaning upon her beloved I raised thee up
I feed my flocke and cause them to lye downe saith the Lord God I will seeke that which is lost and bring back that which is driven away I will bind up that which is broken and strengthen that which is sicke and destroy the fat and the strong and feed them with judgement Thus the Lord doth plentifully comfortably and sweetly feed his people as among Lilies Thus he feedeth us and with us he feedeth us as a Father but feedeth with us as a brother also yea as an husband and amiable lover Now followeth the Churches prayer Vers 17. Vntill the day breake and the shadows flee away Returne my Beloved and be thou like a Roe or young Hart upon the Mountaines of Bether In these words we have the Churches Prayer which is set forth by the matter that Christ would returne often and visit and comfort his Church Turne my beloved c. This is declared first by the time Vntill the day breake and the shadows flee away Secondly by the swiftnesse of his comming And be thou like a Roe or young Hart upon the Mountaines of Bether Turne my Beloved c. Turne or turne about to wit to comfort and succour me It is a request of comfort from Christ as in Psal 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Circumâ—â—it 71. 21. David saith Thou didst much increase my greatnesse and didest turne about and comfort mee in the night and shadows of darknesse and ignorance Hence Observe That the Church desireth comfort and succour from Christ in the times of darknesse and affliction The day is a time of knowledge peace and comfort the dawning of the day is the sence and feeling of this comfort by the inward working of the Spirit as the Apostle exhorteth us to take heed to the sure word of prophesie as unto light that shineth into a darke place Vntill the day dawne and the day-star arise in our heart 2 Pet. 1. 19. that is untill a spirituall discoverie of Christ be made in the soule which is as the rising of the morning starre Now this desire of the Churches is declared first in respect of the time Vntill the day breake and the shadows flee away Vntill the day dawne or untill the day blow or breath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Flavit spiravit suspiravit forth to wit light as appeares by the fleeing of the shadows which use to be dispelled by the morning wind as on the contrary when the day goeth away the shadows of the evening are said to be strethed forth Jer. 6. 4. Now for the day and departing of the shadows we may understand it of the time of the Law preceding Christs incarnation which Law was nothing else but a shadow of good things to come Or we may nnderstand it of the cloudy darke time in this world and that after Christs appearing in the flesh I shall speake a word to both these As Christ was the Sonne comming forth gloriously as a Bridegroom So the Law was a shadow of good things to come the bodie whereof was Christ Heb. 10. 1. Col. 2. 17. wherein the Apostle may well allude to the shadow accompanying a mans bodie which sometimes is before sometimes behind as occasion is ministred by the Suns course even as shadows went before Christs comming in the flesh some other followed after And as the Apostle calleth all a shadow so Solomon here useth the plurall shadows as comprehending all types and shadows Now for divine shadows they may be considered as personall or as sacramentall First For personall shadows Adam was the first called the first man being a shadow of Christ called the second man or Adam 1 Cor. 15. 45. Adam was first in execution but Christ first in intention the first was but a type of the second The Second Henochs whose name in English taught or dedicated holds forth Christ taught of the Father and dedicated to his fathers will and he increased in wisedome and stature whereby he was one with Henoch Melchisedech was another eminent type of Messiah who was first King of righteousnesse and King of peace shadowing forth him who was the fountaine of all justice and righteousnesse and the Prince of peace Isa 9. 6. Aaron whose name signifieth a high mountaine shadowed for Christ who is set on the top of mountains and exalted above the hils Isa 2. 2. Thus I might shew how Abraham Isaac and Jacob Moses Joshua Samson with many other Prophets Priests Kings and other of the men of God they were all but types and shadows of the Messiah And as for sacramentall shadows as the sacrifices shadowed forth Christs mediation for his people Circumcision was a type of the blood of Christ without which blood is no remission Heb. 9. 22. The striking of the blood of the Lamb on the Posts of the doors where the Israelites dwelt was a token and assurance to them that the destroying Angel should passe over them and smite only the first borne of the Aegyptians now what else did that blood presigure but the blood of Christ wherewith the Saints being sprinkled the destroyer cannot hurt them The Pillar of the cloud by day and of fire by night was the type of Christ leading and guiding his people continually The water of the Rock and the Manna in the Wildernesse were signes that Christ should spiritually feed and refresh his people The Serpent of brasse lifted up by Moses signified that he should be their Physitian and healer In a word all the sacrifices under the Law did typisie that Christ should make attonement for believers Now all these were darke sacramentall resemblances wherein God did appeare unto his people of old therefore they desired the neerest approach of his unto them untill these ceremoniall shadows should vanish away Now concerning the new Testaments shadows they are baptisme and breaking of bread and unto these two it was that the Ancients had respect when as they said the side of Christ was pierced that so the doore of life there might be set open from whence the Churches sacraments have issued understanding by water baptisme and by blood the Lords supper Now for these they are but outward resemblances which lead unto Christ so that when Christ which is our light shall appeare in the glorious discoveries of himselfe and as it were swallow up his people in spirit and glorie then these shadows must also vanish away because when the truth it selfe appeareth the figure and outward resemblance must cease even as an Emperours image hath authoritie in his absence but being present the Image hath no such power Therefore wee are to make use of the shadows so farre as Christ is absent from us and againe so farre as we have the substance wee need not catch after outward representations and shadows Thus much for the comming of Christ declared by the time Vntill the daybreake and shadows flee away c. Now followeth in the second place the manner of his comming by his swiftnes And be thou like a
her neck being likened to a Tower of Ivory the power and glorie of the Church in respect of the clearenesse and puritie of her doctrine and upright judgements whereby her Children are guided and governed with sweetnesse peace and liberty Hence Note That the Saints are glorious in respect of those divine discoveries of truth that Christ doth manifest unto them Christ tels the Jewes That if they would continue in his word they should be his Disciples indeed and they should know the truth and the truth should make them free Joh. 8. 31 32. The knowledge of the truth is so excellent and glorious that it frees the Saints from the servitude of men 1 Cor. 7. 23. from the service of sin Rom. 6. 6. And therefore it s promised that the Church should be loosed from the bands of her necke Isa 52. 2. The people of Israel in the time of their captivitie were such prisoners and captives as were wont to be fastened one to another as beasts in a yoake Lam. 1. 14. So the Saints are yaoked and chained untill the spirit of truth come to set them free and when freedome is wrought it is very glorious It followeth Thine eyes like the fish-pools in Heshbon by the gate of Bathrabbim The eyes of the Spouse were commended before in that th ey were like to Doves eyes in chap. 4. 1 so here by fish-pooles is meant water of life Now Christ doth not only note out hereby the pleasantnes of the eyes of the Spouse as in respect of the colour and beautie but also commendeth them for the necessary use of them even as fish-pooles or pleasant waters were in those hot and drie Countries and pools have their name of blessing Judg. 1. 15. because they were filled with raine the blessing of God Ezek. 34. 26. and therefore these Pooles are said to be in Heshbon Heshbon was a Citie beyond Jordan in the County of Sihon King of Amorites where Sihon himselfe reigned as appeareth Josh 9. 10. Also Josh 13. 10. 21. It was also scituate in a goodly fertile Country which the Rubenites possessed Numb 32. 34. 37. Heshbon by interpretation signifieth an arteficiall devise or computation so that wee may understand them of pooles artificially made It is added By the gate of Bath-rabbim The Hebrew Bath is as much as to say the Daughter and Rabbim is of many that is as much as to say the daughter of many this seemeth to be meant of the multitude that should repaire to the Spouse even as great numbers came to those fish-pooles Here he alludes to the custome used in those dayes both of the Judges and people who did sit in the gates Ruth 4. 1. 2 Sam. 19. 8. Lam. 5. 14. wherefore these fish-pools may be thought to be neere some gate of a Citie where many peopole assembled Thus the Spouse is commended for her cleare discerning of the truths of God Hence Observe That the spouse is glorious in her spiritual sight and discernence of the truths of Christ She hath light in her selfe and walks in the light she is also able to see into her owne wayes and the wayes of others Christ is said to be given for a light to the Gentiles Isa 42. 6. And so is the Spouse also in that it s said The Gentiles shall come to her light and Kings to the brightnesse of they rising Isa 60. 3. Thus the Spouse is not only cleare and pure in her owne judgement and knowledge like the pooles of Heshbon but her light and glorie shines forth to others even as at the Gates of Bathrabbim to wit at the greatest concourse of people It followeth Thy nose is like the Tower of Lebanon which looketh toward Damascus The nose is a principall ornament of the face the instrument of smelling and drawing breath sometimes it is put for the whole face Now the beautie of her nose is set forth by comparing it to the Tower of Lebanon The Tower of Lebanon was Solomons house he called it the Forrest of Lebanon 1 Kings 7. 2. for the great abundance of Cedar tree whereof it was made so that it was nothing but comelinesse beauty and delight so then as the nose is a gace unto the countenance of a woman so is the Spouse comely in the faught of Christ her husband and he hath great pleasure in her beautie but it s added Looking toward Damascus He meaneth not as some have fantastically imagin'd that from Solomons Tower men might behold the Citie of Damascus in Syria but that Lebanon it selfe and therefore the house and Tower builded there lay as it were over against Damascus Now Damascus was the chiefe Citie in Syria Isa 7. 8. called in Hebrew Dammeseke as 2 Kings 16. 10. in Greeke its called Damascus Acts 9. 20. It was a goodly Citie of joy and praise Jer. 49. 24. The Inhabitants were commonly enemies to Israel with whom they made warre many times as appeares 1 Kings 11. 24 25. Isa 7. 5. 8. By the nose then we may in the first place understand the courage and strength of the Spouse and that she was carefull to defend her selfe and Members against her enemies As in times of danger they set on Towers and high places watchmen to spie out any approaching danger as in Isa 21. 6. 9. And Ezek. 33. 2. 6. So in that the nose of the Spouse is likened to the Tower of Lebanon which was high and lofty as the pride of the wicked is set forth by the haughtinesse of his Nose Psal 10. 4. signifying his lofty stout and proud carriage and on the contrary when the threatning to Jerusalem he saith he would take away her nose and her eares c. Ezek. 23. 24. So here in that the Spouse is likened in her nose to the Tower of Lebanon that 's high and tall looking toward Damascus that were full of enemies it shews her courage and care to defend herselfe against her adversaries Hence note the valour strength and courage of the Saints they doe as it were outface their enemies they looke upon the face of Damascus but having spoken oftentimes of this thing I shall passe it here But Secondly the Nose is the instrument of smelling and discerning So that she is declared to be able to discerne and examine doctrine as the Nose by sent and smelling discerneth betweene wholesome Ointments and contagious sents and smells Hence Observe That the Saints have a spirituall discerning of what is truth They have not onely a spirituall sight and knowledge of truth but they are able to search into the bottom of it they can Tast words by the eare as Job speaks Christs Sheep know his voyce from the voyce of strangers so that the Spouse here is very comely and seemly in discerning the doctrine of the Gospell by triall and examination as the Nose doth Ointments by the smell Thus the Noble Bereans tried Pauls Doctrine Acts 17. 11 12. And thus the Apostle exhorteth to prove all things 1 Thess 5.
in Christ we have a manifestation of God whereof we have a figure in Moses Exod. 33. The Lord proclaimed his mercy his patience his goodnesse his truth and justice before him these are his back-parts and more then these he could not see and therefore it is said that the Lord covered Moses with his hand while he passed by But where was Moses when he had this Vision and appearance of God He was in the clift of the rocke Now verily that Rock was a shadow of Christ we see the glory goodnesse and face of God through him Per speculum as it were in a glasse Christ is the lively image of God 2 Cor. 4. 4. The brightnesse of his glory and the expresse Character of his person Heb. 1. 3. There is no excellency in the Father but it is in the Son and by the Sonne we come to injoy it so saith the Apostle God who hath commanded light to shine out of darknesse hath shined in our hearts to give the light of the knowledge of the glory of God in the face of Jesus Christ 2 Cor. 4. 6. Both this expression and that in the Hebrews before mentioned where Christ is called the brightnesse of God◠glory are a metaphor taken from the beams of the Sunne as the Sun is manifested by his owne brightnesse viz. by his Beams for we cannot see the Sun in Rota in his Charriot or circumvolution but by his Beames so the inaccessible light of the Fathers glory is revealed Tanquam per radios ac splendorem as it were by beams and brightnesse shining most clearly in Christ and the Fountaine and root of that brightnesse is in Christ's God-head but darted upon us through the Man-hood according to the testimony John 1. 18. No man hath seene God at any time the onely begotten Sonne which is in the bosome of the Father he hath declared him The bosome is the place and seat of secrets now it is Christ onely that opens the bosome declares the secrets and reveales the glory and brightnesse of Gods face unto us In a word all our happinesse safety and glory lies in Christ if we be in the Rock we sit in heavenly places with Christ Ephes 1. 3. And we are in Christ Ephes 1. 1. 1 Cor. 3. 1. And our life is hid with Christ in God Col. 3. 3. And by him we have accesse to the Father as it were by steps and stairs So much for the description of the Church in respect of her mansion or dwelling place Now followeth the thing shee is exhorted unto with the Exhortation annexed Let me see thy countenance let me heare thy voyce for sweet is thy voyce and thy countenance is comely Christ having awaked his Love he now exhorteth her to a more neer fellowship and communion with himselfe and that first by saying Let me see thy Countenance c. Let me see or cause me to see thy aspect thy visage thy 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vidit invisit praevidit aspexit prospexit Inde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Visio visus aspectus species forme and fashion that is stir up thy faith and hold up thy face shew me thy Countenance boldly with joy and comfort looke upon me as it were with open face and see my glory contemplate upon my excellency and goodnesse and in this manner doth Messiah call the Church to a neer and sweet communion with himselfe Hence Observe That the Saints with faith and boldnesse have accesse unto the Father through Christ their Mediator Hence it is that the Spouse being in the Rock by which is meant Christ as was shewed before is bid to come and unveile her face and to take a view of the glory of God in Christ And this is that which the Apostle declares saying But we with open face beholding as in a glasse the glory of the Lord are changed into the same Image from glory to glory even as by the Spirit of the Lord 2 Cor. 3. 18. This expression is taken from an allegory of the covering wherewith Moses veiled his face when he appeared before the Lord Exod. 34. 33. And by that beholding of God had his face lightned and shining with beams So have the Saints a free accesse unto God by Christ which is not as a darke vaile but a pure resplendent glasse wherein the glorious countenance of God is seene by us and we are thereby renewed and as it were glorified in our minds according to the same Image of God in holinesse and righteousnesse And againe the Apostle tells us We have a High-Priest which is entered into Heaven even Jesus the Sonne of God Therefore saith he let us hold fast our profession c. And let us goe boldly to the Throne of grace that we may receive mercy and find grace Christus est sacerdos sacrificium deus cui templum in quo reconciliamur to helpe in the time of need Heb. 4. 14 16. For Christ is as one saith the Priest the Sacrifice the God and the Temple the Priest by whom the Sacrifice through whom the God to whom and the Temple in whom we are reconciled Thus for the first branch of the exhortation The second followeth in adding these words Let me heare thy voyce Let me heare or cause me to heare thy voyce towit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the voyce of his owne spirit speaking in the Spouse by prayers praises and thanksgivings Christ calleth for the voice of the Spouse like to the joyous sweet mourning note of the Dove in the absence of her Mate Hence Observe That Christ is so affected with the sweet Dove-like voyce of his Church as that he entreats his Church to cause him to heare it He calls for the voyce of preaching his glorious works the joy and gladnesse from his Church and he calls for the voyce of prayer Psal 50. 15. Call on me in the day of trouble c. Though Christ should seeme sometime to neglect his people as not to heare them yet he would not have them to cease to call upon him but would have them pray continually like the poore Widow in the Gospell that importuned the judge because when he seems not to hear his Spouse he looks on her with the greatest delectation So far the second branch of the exhortation The reason of the one and the other followeth For sweet is thy voyce and thy Countenance is comely Thy voyce is sweet or pleasing delightfull that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Miscuit commiscuit per metaphorum jucundus dulcis 〈◊〉 acceptable and welcome being uttered by faith it must needs delight because it is sweet melodious and piercing and no marvaile seing it is the voyce of his owne Spirit and therefore cannot be but very sweet and delightsome Hence Observe That the voyce of Christs owne spirit in his Saints is very sweet and pleasant unto him Would Christ so call and earnestly seeke for the voyce of his Spouse if it were not a sweet
we may read How beautifull are thy goings c. Sometimes by the feet are meant sound affections as in Eccles 4. but here we may take it for her obedience and faith and walking in the truth being now set free by the Sonne as in John 8. 32. walking in the liberty of Christ Gal. 5. 1. And it 's added How beautifull are thy feet with Shooes To goe bare-footed was a signe of Captivity and affliction Isa 20. 4. 2. Sam. 15. 30. And when the Lord mentions his favours to the Church he saith I shod thee with Badgers skin Ezek. 16. 10. The feet of those that preach the Gospell are said to be beautifull Rom. 10. 15. So here the Spouse in her returne to Christ is said to be also beautifull being as it were shod with the preparation of the Gospell Ephes 6. 15. By the knowledge and obedience of which she is set in the way of Christ whereby her feet and goings are beautifull and glorious Hence Observe That the Saints in their returning to and walking in Christ are very beautifull and glorious in their goings It is a glorious thing to walke in Christ to walke in the Spirit those that thus walke are said To make straight paths for their feet Heb. 12. 13. Sin is called our owne wayes and crooked wayes that are not good but to walke in Christ and in the spirit is to walke in beautifull paths When we walke in darknesse and bondage we walke as it were without shooes bare-footed but when we walke in the knowledge and counsell of God then we walke as it were with shooes being shod with the preparation of the Gospell Thus much for the glory of her walkings her honour is yet further set forth in that it 's said O Princes Daughter The Hebrew Bath-nadeb signifieth Daughter of the beautifull or Of the Prince or noble then we may read O bounteous Princes Daughter Princes are named bountifull as being free liberall and willing to doe good to others To be a Sonne of Belial is to be of a wicked disposition Deut. 13. 13. And to be the Sonne of a Noble is to be of an ingenuous and noble disposition Eccles 10. 17. Hereby is noted that the Spouse is of a Noble race of a free disposition ready to communicate to others of the grace she hath received Hence Observe That the Saints are of a noble parentage and disposition These are they which are not borne of blood nor of the will of man nor of the flesh but of God John 1. 13. The Spouse is called the Kings Daughter Psal 45. The word which dwelleth in us is called the word of the Kingdome because it brings a Kingdome with it and the Saints are called Children of the Kingdome The Kings Daughter is to be borne not according to the flesh but according to the promise like Isaac which was Heire to Abraham in his house whereas Ishmael and his Mother were cast out of doors The Apostle affirmeth that the Saints are not Children of the Servant but of the free woman And John saith We are born of God and his seed remaineth in us 1 John 3. 9. As by seed man is borne of carnall conception so by the Spirit he is born of spirituall regeneration And as the Saints are of an honourable birth so they are of a noble ingenuous disposition they are free and ready to communicate When the restauration of glory is promised to the Church it is said that Nabal the foole or vile person should no more be called Nadib liberall or bountifull Isa 32. 5. That is the fool or vile person shall no more be called a Prince or one that is bountifull but he shall be called such as he appears to be in his Villany Thus much for the commendations of the feet of the Spouse with the Epithite given her O Princes Daughter now followeth the praise of her Thighs in the next words The joynts of thy Thighs are like Jewells the worke of the hands of a cunning work-man The Originall word here Translated joynts is not found elsewhere in Scripture it signifieth turnings or things that doe compasse about Some understand it of the Girdle wherewith the Spouse was girded which they did use to weare in old time lower by much then we doe even upon their Thighs as appears by Psal 45. 3. Or about the loynes as Mat. 3. 4. And the Apostle useth the same phrase when he saith Gird up the loynes of your mind and be sober 1 Pet. 1. 13. And Paul exhorteth to have Our loins girded about with truth Ephes 6. 14. But we may rather take the Thighs to be the bones that turne and move in the hollow of the Thighs these may be taken for the whole Spouse and all her parts every part having in it comelinesse beauty glory and strength noting the upright goodly and glorious stature and gesture of the Spouse who walketh in a due and comely posture These her Thighs Are like Jewells Jewells are very fine and costly if we refer it to the Girdle it shews the finenesse and sumptuousnesse of it but if to the Thighs then it notes they were neat and comely It 's added The worke of the hands of a cunning work-man The Hebrew Aman signifies fidelity and skillfullnesse in his workmanship So we may read it The worke of the hands of a cunning Artificer or faithfull Craftsman this is added to note the excellency of the work or frame of the Spouse even like unto Jewells that have most cunning and curious workmanship bestowed upon them such is the glory comelinesse and beauty of the Spouse and of her particular members Hence Observe That the frame and proportion of the Spouse with all her particular members is very beautifull and glorious It 's like the curious workmanship of some cunning Artificer in Jewells and precious stones curiously cut and wrought out The Churches proportion gesture stature walkings and conversations is the divine and gracious workmanship of God The worke of his hands Isa 60. 21. So that God himselfe is the chiefe Artificer to frame this heavenly work upon the soul As Bezaliel and Aholiab were filled with the Spirit of God in wisdome understanding knowledge and Workmanship to find out curious works to worke in gold and silver and the art to set stones for the making of the Tabernacle and the Mercy-seat and Aarons Garments So the Lord by his glorious Spirit doth make his Spouse a more beautifull frame then Aaron was by that divine work of Spirit life and glory that he frames and sets up in the soules of his It followeth VERS 2. Thy Navell is like a round Goblet which wanteth not liquor Thy Belly is like an heap of Wheat set about with Lillies THe Spouse being before commended for her walking in the Gospell and in the truth of Jesus she is now further praised for her propagating the glorious truth to others and therefore she is here compared to a woman conceiving and nourishing her
and in as great justice and wrath with his enemies Thus Christ is described positively to be all glorious and faire in that it is said he is white and ruddy It followeth that his glory is farther set forth comparatively The chiefe among ten thousand As Christ is glorious and excellent so he doth excell 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vexillavit Vnde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vexillatus all others all creatures whatsoever even men and Angells and therefore she saith He is the chiefe of ten thousand Or as the words are in the Hebrew Having the banner of above ten thousand Christ is the Standard-bearer of ten thousand that excells all other creatures in the world The Spouse useth a metaphor taken from the war as also putteth a number certaine for an uncertaine to expresse the commendations of her beloved Now the Banner or Ensigne is a warlike instrument and commonly the bearer thereof one of the chiefest and tallest and mightiest men and among ten thousand men a man may find many goodly countenances but yet saith she for found and naturall moysture and for a most temperate and beautifull colour Looke among infinite numbers of people yea among all the Sons of Adam you shall not find one or any any way matchable with my beloved The Standard or Ensigne is that under which the whole Army doe encamp as appears Num. 2. Here Christ is set forth above all to be Gods Standard-bearer to be set up for an Ensigne of the Nations Isa 11. 10. And all the Armies in Heaven and Earth follow him Rev. 19. 10. The Saints worship him Angells they adore him for he is the Lion of the Tribe of Judah the first borne of God set above all the Kings of the Earth as the Psalmist speaketh Now in that Christ is set forth comparatively to be more excellent then ten thousand Hence Observe That as Christ is glorious and beautifull so he is incomparable beyond all others Take the very quintessence and perfection of all creatures and extract all the glorie out of them and it will be nothing in comparison to Christs glorie Adam in innocency in his first created glorie and morall righteousnes was but a type a figure of the son of God Indeed Adam had the perfection of all creatures but Christ had all the perfections of God himselfe his wisdome power goodnesse and glorie Christ is that second Adam the Lord from heaven the Lord of glorie the brightnesse of Gods face and glory the expresse image of his person the invisible God the life manifested the word of God the Alpha and Omega this is he that is Immanuel or God with us Thus much for the generall discription of Christ Now followeth that which is more particular VERS 10. His head is as fine gold his locks as bushie and black as a Raven THere are two things that concurre to make a perfect beautie First A good complexion and healthy constitution Secondly A just Symmetrie or proportion of parts The Spouse therefore doth not thinke it sufficient in generall to set out Christ thus to say he is white and ruddie c. that he is of very good complexion and temperature but also she sheweth that there is in him also a comely proportion of parts from the corespondencie and agreement of parts ariseth a feature compleatly beautifull and lovely The Spouse enumerates and reckons up all his parts and therefore borrows phrases and comparisons from things that are most excellent to set forth the excellency of Christ above all other things Hence Observe in the generall That a Christians heart is large in affections to Jesus Christ See here the Spouse though she was ill intreated of the watchmen and in some sort deserted of Christ himselfe yet she goes on and sets out a particular commendations of her beloved Now whence is it that the faith and graces of the Saints are so impregnable whence is it that their hope is so indefatigable and nevever out of breath whence is it that no stormes or tempests of tentation can breake their spirits and make them give out but that largenesse of affection that they have towards Christ An example we have in Peter Lord saith he if it be thou bid me come unto thee on the water So it is with the Saints they refuse not to venture even upon boistrious stormes and dangers to goe to Christ Hence was Jobs resolution Though thou kill me yet will I trust in thee Hence also it is That the Children of God though they walke in darknesse and have no light all yet they will trust in the name of the Lord and stay themselves upon their God Isa 5. 10. Now because Christ hath not one but many excellencyes every thing in him is excellent inward and outward from his head to his feet c. for indeed beauty consists not only in colour and complexion but in affinitie and proportion of all parts Now to come to the particulars and first she beginneth with his head saying His head is as fine gold The Spouse begins to set out the excellency of the chiefe part viz. the head Now the head of Christ is God as the Apostle saith in 1 Cor. 11. 3. That Christ is the head of every man that the man is the head of the woman and that God is the head of Christ The head hath an eminencie above all other parts and also an influence upon all the Members wee may understand this of God who is the head of Christ as the Apostle saith in 2 Cor. 12. 13. or we may understand it of the headship of Christ over his Church that his administrations government and headship is most glorious and excellent most splendent and shining as pure gold As fine gold or the solid gold Two names of the best gold are here joyned together The first name in the Hebrew is Cethem that is fine shining gold the second is Paz that is strong and solid gold or gold that 's purified hereby the Spouse setteth forth how excellent how glorious how rich and shining the head of Christ is for among earthly things what is comparable to the fine gold it 's held of all mettals most precious and of all treasures the richest And as gold is precious so it 's durable mettall which shews that Christs headship and dignitie is everlasting and durable it is divine and heavenly and of a a glorious extent Hence Observe That Christ is eminent and glorious in respect of his head-ship God is the head of Christ and Christ is the head of Saints In Christ were hidden all the treasures of divine wisdome for in him dwelt the fullnesse of God he was the expresse image of the Fathers person and the brightnesse of his Fathers glory Christ lived in the knowledge counsell wisdome and bosome of the Father and therefore was an excellent head a golden head neither is he compared to every kind of gold but to that which is most pure and solid he is eminent
glorious and shining in all the excellencies of his father and doth administer to his Spouse that he receives from God so that his Members are golden members from his influence who is a golden head therefore the seven Churches are stiled the seven golden candlesticks Revel 1. Every thing in the Tabernacle was gold to shew that every thing in the Spouse is excellent It is most certaine that there is much false gold in the world naturall and carnall men have golden images of their owne but it will be found at the best to be but guilt and externall paintings but Christ only is a head of gold not only his Crowne gold but his very head is gold pure gold refined and all gold and nothing but gold all shining and glorious Thus much for the commendation of Christs head Now she proceedeth to his haire His locks are bushie and black as a Raven His locks are bushie or curled The curling of the locks sheweth that the haire is soft which argueth in a naturall body a gentle disposition His hairie locks of which before he complaineth in verse 2. that they were filled with the drops of the night here they are commended for being curled or on heaps bushie and hanging downe The Nazarites according to the Law did weare long haire as appeares by Samson though they did weare it after a most grave and sober manner She describeth his haire not only to be bushie and curled but to be Black c. The blacknesse of the haire maketh the beautie of the skinne more shining and glimmering in the eyes of men The blacknesse of the haire then was no unseemly colour especially in mens haire and the rather if wee have regard to the people inhabiting in the Land of Judah which is very hot and parching She addeth And black as a Raven In that she compares it by the blacknesse of a Raven she sheweth that it was a naturall and pure black of it selfe which is farre more excellent both in black and all other colours then any that is made so by art Now for curled and black haire it is a signe of a hot braine and argues in nature quicknesse and dexterity of wit and strength and courage in him that it groweth upon This denotes unto us all that spirituall wisdome vigour and strength of Christ the depth of all his understanding and counsels Hence note That Christ was sitly qualified for all his administrations He was gentle and mild he would not breake the bruised reed nor quench the smoaking flax until he bring forth judgement unto truth c. Isa 42. 3. He was full of wisdome counsell justice and gravity therefore called the Ancient of dayes Dan. 7. 22. All his counsels thoughts and purposes were in the hidden mysteries of God he was privy to the heart and bosome of his father living in the knowledge and secrets of God in that light which no creature can approach unto He is called the wonderfull Counsellour the mighty God the everlasting Father the Prince of Peace Isa 9. 6. Now she passeth from the head and from the haire to the eyes saying VERS 11. His eyes are as the eyes of Doves by the rivers of water washed with milke and fitly fit SHe now describeth his eyes by the sober comelines and beautie of them they being full of innocencie singlenes and chastitie which he meaneth to expresse by comparing them to Doves eyes The Spouse attributeth it here unto Christ which he before attributed unto her Chap. 1. 15. Also Chap. 4. 1. His eyes are as the eyes of Doves The eye of the Dove as hath been said before is a beautifull eye chast and single To the Doves eyes therefore she likeneth the eyes of her beloved but she doth not compare them to Doves eyes that is to every sort of Doves eyes but to such as be most beautiful and cleare which may appeare by the words following By the Rivers of waters By the Rivers streames or currents of water that runne violently such waters as are pure and cleane that is like such Doves as haunt and abide by the Rivers of waters where they have plenty of water to wash themselves and their eyes to make them cleare and fresh wee know that running water is good to fresh and cleare the sight And therefore the clearenes and beautie of these Doves eyes are set forth in that they are mentioned to be such Doves as delight to be by the Rivers of cleare waters Then farther she saith They be washed with milke This expression declares a further brightnesse in Christs eyes so that if it be not sufficient to resemble them to Doves that use the cleare streames then let them be compared to such as for the clearencs and freshnesse of their eyes wash themselves in milke that so they may appeare and be judged white and comely shining with cleare brightnesse She addeth And fitly set Fitly set or sitting in fulnesse or they remaine upon the fulnesse This expression may admit of a double interpretation First If the similitude of waters be continued then wee may understand full Channels of water by which Doves delight to fit and therefore some render the words They remaine upon the full vessels and so the meaning would be That as Doves eyes be full of moisture that remaine and continue by full Vessells so is Christ the head of the Spouse of whose fullnesse the members receive grace for grace But there is no speech of Vessellsin the Hebrew Text but the words stand thus They remaine upon the fullnesse And here we must know that the word here Translated fullnesse doth signifie the hollow place in which a precious stone is set as a Diamond or precious stone in a Ring is made meet and fit to fill up the hollow place of the Ring So the precious stones set upon Rings or rows upon the golden Ephod Exod. 25. 7. had their hollow places in which they were cunningly set and so were called the stones of fulnesse because they did in so fit sort fill their hollow places So that as a precious stone is made fit for the hollow of the Ring So the commendation of the eyes is that they are fitted for the holes of the head And as stones thus fitted and cunningly set in the Ring are seemly and beautifull so it is a speciall commendation of the eyes of man or woman to stand even for if the eyes doe stand forth too much it is a deformity as we use to say goggle eyed and likewise if they be sunk in too deep then they be as we use to terme them hollow eyed Now Christs eyes are neither of these his pure eyes are as pretious stones that are fitly set in their places he is not goggled eyed his eyes are steddy and firme they be as a stone in a gold Ring which cannot be turned out of their place his eyes are evermore guiding his sight to looke perfectly into all things into the depth of mans heart and