all the sweet and costly things that the Princes of the earth do enjoy Thus we have heard the Churches desire of fellowship with Christ and the reason of her request drawn from the excellency of his love now it follows in the next verse she rendereth a reason of her so much delighting in his love VERS 3. Because of the savour of thy good ointments thy name is an ointment powred forth therefore the Virgins love thee IN these words she rendereth a reason why her affections were so set upon her beloved and why shee doth so love him and why shee preferres his love above all the glory and pleasures of this world her reason is drawn from the excellency of Christ that he is as a boxe of odoriferous ointment and that in him was found redolent savours and precious sweet things by which he doth perfume her with his spirituall sinels and so maketh her sweet also This verse contains two things 1. A cause or reason of her delight in Christ's love because of thy ointments c. 2. An effect flowing from the cause therefore doe the virgins love thee Because of the savour c. By savour smell or odour is meant knowledg understanding 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Odoratus est olfeci◠sentit sense or feeling the Apostle calleth it the savour of life 2. Cor. 2. 14. So it is said when the tow smelleth the fire it is broken Judg. 16. 9. The meaning is when it feeleth the fire Of thy good ointments or good oiles In this comparison shee seemeth not only to meane 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pinguedo oleum unguentum those ordinary confections in the Apothecaries shop but the holy ointment and perfume which God commanded Moses to make with which the Tabernacle and the ministring Vessels were annointed and also Aaron and his sons Exod. 30. 2◠24 25. And we read in Psal 133. that this ointment was powred upon the head of Aaron and went down to the skirts of his cloathing By this similitude the Church commendeth the graces of Christ which he had being cloathed with the holy spirit for the Lord anointed him with the oyle of gladnesse above his fellowes Psal 45. 7. And saith God I will put my spirit upon you Isa 42. 1. And it is said of him The spirit of the Lord is upon me because he hath annointed me to preach the Gospel Isa 61. 1. Now the odour of Christ's graces are smelt and become savoury by the preaching of the Gospel and therefore shee addeth Thy name is as ointment c. Concerning what is meant here by Christs name we may take a double interpretation 1. By name we may understand it of those proper names given to Christ in Scripture As Messias and Christ which are by interpretation annointed these names are given to Christ by way of excellency he being anointed by the Father unto that great Office of his Mediator-ship and he is called ointment in Isa 10. 27. And indeed all names given to Christ are very sweet and redolent as Shilo which signifies tranquillum esse intimating that Christ our peace and tranquility he is called Ithiel Prov. 30. 1. A word as Junius writes compounded of three parts as if one should say the strong God with me the name comes all one with Immanuel God with us so he that is Ithiel God manifest in the flesh is also called Veal Almighty able to save us He is likewise called Jesus a Saviour because he saveth his people from their sinnes Besides these hee hath names of office as of King Priest Prophet he is a King for government and rule a Priest for sacrifice and intercession a Prophet for teaching and revealing the secrets of the Fathers bosome Lastly he hath a name sutable unto his two-fold nature 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God-man the Apostle calls him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the man Christ for as man he was in one hypostasis or person with God Now how delectable and sweet are all the names of Christ and how much more redolent and savoury then all the precious ointments in the world 2. By Christs name is understood the Gospel and the publishing thereof to the world Paul was a chosen vessell to carry his name unto the Gentiles Act. 9. 15. And it is said the Gentiles shall trust in his name Matth. 12. 21. As ointment powred forth By the powring forth of Christ's name is meant the preaching and publishing of the Gospel Here the Church alludeth to the perfect odour of such pretious oyntments which if it be closed up in a vessell is not felt savory untill it be powred forth then the sweetnesse thereof doth spread abroad and perfume all other things Wee read in the Gospel of Maries pound of Spikenard ointment and when shee had broken the box of pretious ointment and powred it upon Christ's head at table the house was filled with the savour of it Mark 14. 3. So when the name and Gospel of Christ is preached abroad it giveth an odour to every believing soul so that by the preaching of the Gospel they also receive the holy spirit Gal. 3. 2. They received the holy Ghost by the hearing of faith The word to powre forth in the Originall signifies to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Evacuavit exhausit Evaginavit exhaust or draw dry to empty which may denote the plentifull powring of it forth It also signifies to draw forth the sword to the battle so it is used in Ezek. 28. 7. This may denote unto us the majesty and power of the Gospel so Christ is bid to gird his swore upon his thigh with glory and majesty Ps 45. 3. By the sword is meant the word of the Gospel which proceeded out of Christs mouth Rev. 1. 16. And by glory and majesty is meant the magnificence and powerfull effects of the word Therefore doe the Virgins love thee The Church having laid down the cause shee also shewes the effect the sweetnesse of Messiah and of his graces powred forth upon her have enflamed her heart with love towards him Some understand these Virgins to be such as are not espoused to Christ such as the unconverted Jewes and the uncalled of the Gentiles Others understand them to be the fellow-friends of the Spouse and of those that are faithfull and called of God who with pure minds serve the Lord only and worship him in their spirits These Virgins are either 1. Of particular congregations so the Apostle calleth the Church in 2 Cor. 11. 1. I have prepared you for one husband and to present you as a pure Virgin unto Christ or else 2. Of particular members of the Church for the Hebrew tongue as I hinted before useth co call the whole the Mother and the parts the Daughter for so these Virgins are called in diverse places of this song Now the Saints and members of Christ are called Virgins in these respects 1. For their chastity as in thefore-named place 2 Cor. 11. 2. That
I may present you as a chast virgin unto Christ These love Christ with a chast but not with an adulterous love 2. For their purity These are they saith the Apostle which are not defiled with women for they are virgins these are they which follow the Lamb whithersoever he goeth these were redeemed from among men being the first fruits unto God and unto the Lamb and in their mouth was found no guile for they are without fault before the throne of God Rev. 14. 4 5. These as virgins abstaine from all things that might be offensive to their beloved Love thee These Virgins love Christ for the odour of his good ointments which they receive by his word and spirit for by the preaching of the Gospel his name is powred out like odoriferous ointment to the exceeding great joy and delight of the Saints drawing and inluring their minds as Virgins are drawn with the offer of some great and lovely match their sences are so exceedingly taken with his sweetnesse which causeth in them a very high and worthy esteem of Christ and of all those heavenly graces which flow from him This Verse being thus opened let us draw some conclusions from it 1. Observe in that the Church seeks out the most precious ointment to set forth her Beloved and his graces it teacheth us That all the most excellent things in nature are but types and shodows of Christ and his graces What is more pleasing to the smell then pretious and sweet ointments of an exquisite composition Christ is the same and far sweeter to his Saints First By ointment were annointed to their Offices Kings Priests and Prophets so by the annointings of the spirit Christ was consecrated to his three-fold office of King Priest and Prophet this was prefigured by the annointing of Aaron and his sons whereby they were consecrated unto the Priests office Exod. 30. 30. It is said of Christ The spirit of the Lord is upon me because he hath annointed me to preach the Gospel c. Isa 61. 1. For God hath annointed him with the oyle of gladnesse above his fellows Psal 45. 8. So the Prophet tells us that there should come a rod out of the stem of Jesse and a branch out of his roots and the Spirit of the Lord was to rest upon him and the Spirit of wisdome and understanding the Spirit of counsell and of might the Spirit of knowledge and of the feare of the Lord Isa 11. 12. It is said that God gave not the Spirit by measure unto him John 3. 34. That is he did not bestow it upon him imperfectly and in part onely but fully and intirely for measure is not opposed to that which is infinite but to that which is not whole intire and perfect Christ was full of knowledge wisdome and of all Heavenly gifts The Apostle saith That in Christ dwells all the fullnesse of the Godhead 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 bodily Colloss 2. 9. That is not by naked and bare communicating of vertue as God is said to dwell in his Saints but by a substantiall union of the two natures whereby they become one 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one person or substance Here is then the Vessell which as a rich treasury is full of all Heavenly wisdom knowledge Divine revelations and all sweet graces even Jesus Christ the Anointed of God Secondly By the savour and by the powring out of these Ointments is represented the powring forth of the Spirit upon all the Members of Christ the graces of Christ which are called his sweet Ointments they cast a sweet savour and are powred out into all Christian hearts and doe flow from him the head into all the Members of his Mysticall body as it is written Of his fullnesse we all receive and grace for grace John 1. 16. That is we receive suitable graces for his graces we receive part of every communicable grace of his This sacred Oile was powred as upon Aaron so upon Christ who was the head of all Saints and from him that was the head this Ointment of the Spirit runs downe his Mysticall body even to the hem of his Garment And the Apostle saith But yee have an unction from the holy one and yee know all things 1 John 2. 20. That is you have the Spirit of Truth which leadeth you into all Truth And in Revel 1. 6. But he hath anointed us and made us Kings and Priests to God his Father This anointing of the Saints by the Spirit of Christ was prefigured in that the Tabernacle a figure of the Church of the new Testament and all the Vessels of the Tabernacle which figured out the particular members were all anointed with the holy Oile and consecrated unto the Lord Exod. 30. 23. 25. Christ hath received the Spirit as a publique person as a common head of all his Church he then is the head and seat of all spirituall influence from which the mystical body receives life and motion this is the Apostles Similie in Collos 2. 19. He makes Christ there to be the head and the Church the body knit together by certaine joints and ligaments as it is in nature and by this means doth minister supply to all parts of the body whereby it increaseth with the increasings of God Thirdly in that the holy Oile from which the comparison was taken was not to be powred upon any man besides the Priest onely neither were they to make any other Oile after the composition of it because it 's consecrated Oile Ex. 30. 32. It doth demonstrate unto us that none have the anointings of Christ upon them but the Saints onely a stranger intermeddleth not with this joy For saith Christ He meaning the Spirit shall glorifie me for he shall receive of mine and shall shew it unto you Joh. 16. 14. He doth not say the Spirit shall declare those things it received of him unto the World but to his owne Servants See also Joh. 14. 26 27. I will pray the Father and he shall give you another Comforter that he may abide with you for ever Even the Spirit of truth whome the World cannot receive because it seeth him not neither knoweth him but yee know him for he dwelleth in you and shall be in you And the Apostle saith If any man have not the Spirit of Christ he is none of his Rom. 8. 9. By these Scriptures it is plaine that Unbeleivers neither have nor understand the spirit of Christ Now by what hath been said it is evident that these precious Ointments here mentioned in the Text were but tipes and shaddows of Christ's graces First as they were in himselfe Secondly as they are conveyed in his Members Thirdly as they are denied to Unbeleivers being too holy to be cast unto Dogs all which doe shew of what a redolent savour and of what odoriferous sweetnesse all the anointings of God are in Jesus Christ Secondly observe That though the name of Christ towit his glorious Gospell be very redolent
and with the fancies of men bur with that food that comes downe from Heaven with solid and everlasting food or Secondly we may understand these to be the true Shepheards of Jesus Christ which of old fed the flock of God as many Scriptures restifie Psal 77. 21. Thou leddest thy people like a flock by the hand of Moses and of Aaron .. That is Moses and Aaron did guide direct feed instruct and teach thy people as a Shepheard doth his flock And the Apostle exhorts the Hebrews To remember them that had the rule over them or as it is in the Originall As are the guides unto you such as the Lord had 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Heb. 13. 7. filled by his Spirit with understanding were as guides and Shepheards to weaker Christians Now if we understand the words according to this Interpretation then we must read them thus Feed thy Kids with or near the Shepheards Tents that is bring thy young and weak Christians to those that are the Shepheards of Jesus Christ whom the Lord hath indued with spirituall wisdome and understanding to feed guide and direct them We may take the words in either of these senses for they both hold forth one and the same thing towit that the Lambs of Christ the members of his Church should not be fed with husks and Hogs-meat of the inventions of mans braine and with the superstistitious ceremonies of false Churches but with the pure and wholsome food of Christ's word and doctrine and with Ordinances and Laws of the King of Sion they should be fed guided preserved and governed by Christ alone The words being thus explained let us gather some Observations from them Goe forth c. First in that Christ directeth his Church to goe forth from her blacknesse ignorance and superstition Hence Observe That Christians are not to sit downe under but to arise and depart from sin ignorance and superstition First they are to goe out of former evills of blacknesse and ignorance unto purity and saving knowledge Thus did Paul at his Conversion turne from persecuting the Church of Christ and fell to preach Christ And thus the Apostle exhorts the whole Church To lift up the hands which hang downe and the feeble knees and make strait paths for their feet lest that which is lame be turned out of the way but let it rather be healed Heb. 12. 12 13. That is they ought not to yield and give over because of the sharpnesse of affliction but lift up their hands as men ready to fight and their feet as men ready to run and make straight paths for their feet Lest that which is lame be turned out of the way That is least by yeilding to the temptation they that are weake seek by-paths for avoiding the danger thereof whereas they should by strengthening their hands quit themselves and walke in a straight and even path And we are exhorted to abhorre that which is evill and cleave to that which is good Rom. 12. 9. We must depart from sin and blacknesse and cleave to that which is good and comely Secondly Christians must goe forth from one degree of grace to another they must not rest in their first beginnings of grace of wisdome and of knowledge but proceed by making an addition thereunto And so Israel went from strength to strength Psal 84. That is increasing their strength daily more and more like to this saith the Apostle we are changed into the image of God from glory to glory 2 Cor. 3. 18. That is from grace to grace from one degree of perfection unto another untill the image of God be perfectly restored in us by the Spirit of the Lord. And Gods justice is revealed from faith to faith Rom. 1. 17. to the increasing of faith more and more Thus Solomon tells us that the path of the just shineth more and more unto a perfect day Prov. 4. 18. His light shall increase untill it come to perfection Hence it is that the Apostle prays that the faith of the Thessalonians might be perfect 1 Thess 3. 10. The word in the Originall here Translated perfect signifies to make even 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The word signifies to make even or to set that which is out of joint or dillocuted so make it sound perfect because an even number is a perfect number and so consequently signifies perfection also the Apostle desires they may be more and more confirmed in their faith untill they come to perfection Thirdly Christians are not onely to goe forth from that which is evill unto that which is good and from the smaller degrees of good to greater perfections of it but also from all kind of superstition and idolatry unto pure worship and sanctity Christians must not content themselves to sit downe in Babylon or in Aegypt but they must depart out from thence as the Children of Israel did and to worship the Lord in Canaan Antichrist is called mysticall Babylon Revel 18. 2. from whence the Lord calls his people vers 4. And he is called Aegypt and Sodome Revel 11. 8. he is called Sodome for uncleannesse and wickednesse as we may see in Gen. 19. 5. and Aegypt for oppressing the people of the Lord and for idolatry And John addeth Where saith he our Lord was crucified either he means he was Crucified under Rome's Dominion by the authority of that Empire or else Christ was Crucified and put to death in Aegypt in respect of his Saints in whom he suffered very much Now the Lord calleth his people out of Aegypt and out of Sodome and Babylon That is from their spirituall idolatry and superstition and from their sin and wickednesse Thus the Lord called his people out of Babylon in Isa 52. 11. Depart yee depart yee saith the Prophet goe yee out from thence touch no uncleane thing goe yee out of the midst of her be yee cleane that beare the vessels of the Lord. This was an admonition from the Lord warning those that were faithfull not to pollute themselves with Babylonian superstitions And we have the like call from the Apostle Wherefore come out from among them and be yee seperate saith the Lord and touch no unclean thing and I will receive you 2 Cor. 6. 17. This is meant of comming out from spirituall idolatry as is apparent by vers 14. Be not unequally yoaked saith the Apostle with unbelievers That is be not yoked or enthralled with Heathenish idolatry be not pertakers with infidells in superstition The Greeke Scholiast render it thus Draw not downe the beame or incline not in any part to the superstitions of the heathen For the metaphor is taken from Beasts that draw both in one yoke and the one lesse then the other draweth downe the burthen upon the other which is unequall Thus it is for the faithfull to joine with unbelievers in matter of divine worship and service it is an unequall thing and therefore the Lord would have us take no such yoke
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
are perfect in respect of their justification For by one offering Christ hath perfected for ever them that are sanctified Heb. 10. 14. And they are perfect in parts in respect of sanctification being sanctified in every part they are sanctified throughout in soule and body and Spirit 1 Thess 5. 23. Or thus the Saints are perfect and upright comparatively being compared to others that are weak or lesse perfect Lastly uprightnesse may be opposed unto hypocrisie or to one that will pretend much and intend little one that hath a double heart a heart and a heart So it notes to us one of an upright heart of a sincere mind one that is single and plaiue hearted and of a simple disposition without guile or wickednesse The Greeks expresse this by such words as signifieth one that is without complaint none can justly complaine of him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Irreprehensibilis inculpatus and one that is blamelesse or without blemish The word Tamin be thou perfect upright or sound or honest and plaine in thy walking Gen. 17. 1. comes from the same roote that the word Thummim doth which we read of Exod. 28. 30. the High-Priest was to beare Vrim and Thummim on his Breast-plate and Thummim was to signifie the uprightness and integrity of his heart 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vnde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and life as the Vrim did the light of his understanding and knowledge Uprightnesse being opposed to that which is crooked is that which is streight and right it being opposed to that which is lame and defective it is perfect sound and firme it being opposed to hypocrisie it is sincere pure and holy The upright love thee That is the righteous are confirmed and increased in love towards him more and more thus the Apostle writeth to the Saints That they might believe on the Son of God 1 John 5. 13. That is that they might continue and persevere and that they might increase and grow strong in faith So the sence is this whereas Christ leadeth his Saints into his Chambers and there discovers to them the secrets of the Fathers bosome and giveth them glorious sights of those Heavenly riches and treasures which he hath prepared for them now by their remembring and mentioning of Christs love they are confirmed and increased in love towards him againe The words being thus unfolded yeild us these Observations First That those glorious discoveries of Christ made towit in his Chambers to the Saints causeth in them glorious and unspeakable joy It makes them to rejoyce inwardly and to triumph outwardly yea they leap for joy their joy is like the joy in Harvest and like to those that divide the spoile Isa 9. 3. As John Baptist leapt in his Mothers Womb at the tidings of Christ So the Saints cannot but rejoyce in the spirituall revelation of Christ whose Kingdome is not meat and drink but righteousnesse and joy in the holy Ghost Rom. 14. 17. Wherefore the Prophet saith I will greatly rejoyce in the Lord my soule shall be joyfull in my God for he hath cloathed me with the Garments of Salvation he hath covered me with the Robe of reghteousnesse as a Bridegroome decketh himselfe with Ornaments and as a Bride adorneth her selfe with Jewells Isa 61. 10. It is in the Hebrew In rejoycing I will rejoyce that is with exceeding great joy this joy is called unspeakable and full of glory 1 Pet. 1. 8. forasmuch as the thing it selfe wherein we rejoyce and the workings of Christs Spirit causing this joy is more Heavenly and divine then we can either conceive or expresse And this is that which the Apostle exhorteth us unto Phil. 4. 4. Rejoyce in the Lord. And he saith further take it upon good grounds forasmuch as you have the true cause of joy And again I say rejoyce Take a Virgin which is betrothed to some great Prince and lead her into his Chambers and shew unto her all his rich Treasures and Jewells which are reserved for her will it not make her greatly to rejoyce Thus the soul is led into the Heavenly Chambers of Christ and there is shewed unto her the glory and riches given her by Christ how is it possible but she should rejoyce and be glad and rejoyce with joy unspeakable and full of glory Secondly Observe The Saints record and make mention of all Christs manifestations of love to their souls Come and heare said David ye that feare the Lord and I will declare what he hath done for my soule As if he had said I shall tell you of many strange passages of love which the Lord hath shewed towards me And this is that the Prophet calls for saying Praise the Lord call upon his name declare his doings among the People make mention that his name is exalted Isa 12. 3 4. And againe I will mention the loving-kindnesse of the Lord the praises of the Lord according to all that he hath bestowed upon us and the great goodnesse towards the house of Israel which he hath bestowed on them according to his mercye◠and according to his loving-kindnesses Isa 63. And so in Psal 45. 18. I will make thy name to be remembred in all Generations therefore shall the people praise or confesse thee for ever and for ever That is I shall for ever confesse and celebrate the glory of thy Kingdome Now the Memory is the Store-house of the soule if it were not for this faculty all the favours we receive from Christ would be lost and forgotten it would be as the Prophet speaketh of him that earneth wages to put it in a bag with holes Hag. 1. 6. And forgetfullnesse is complained of very much in Jer. 2. 32. Can a Maid forget her ornaments or a bride her attire yet my people have forgotten me dayes without number as if the Lord had said I am much better unto you then your garments or attire and if it be such a hard thing to forget such things as they how is it that you have forgotten me All the service that is expected of us is comprehended under the Memory Eccl. 12. 1. Remember thy Creator in the dayes of thy youth c. Remember is put for fear honour obedience the like Christs love cannot be forgotten in a gracious heart but it maketh us never to be satisfied with the setting forth publishing to others the sweet refreshing comforts we find in his love yea of his loves that is of all his particular loves even from election unto glorification a beleiver wil celebrate set forth every new act of grace which he receives from Christ he will not commit any of them unto oblivion or forgetfulnes 3. Observe That all a Beleivers faculties senses affections are dedicated given up to Jesus Christ The memory the will the affections of joy and delight of love areall fixed upon that love-deserving object Christ if it were not so what do we differ
that she calleth originall sin even all those concupiscences of the flesh all those inordinate lusts sins which are in all the elect from the womb her mothers sonnes for by these shee was forced to commit many sinnes and to omit many good things by which meanes her glory and beauty was very much dim'd and darkned Now the Apostle telleth us of the lusts that warre in our members Jam. 4. 1. and of fleshly lusts that warre against the soule 1 Pet. 2. 11. And saith Paul I find a law that when I would doe good evill is present with me Rom. 7. 21. And all this ariseth from that originall concupiscence which is in the elect from the womb according to that of Psal 51. 5. I was shapon in iniquity said David and in sinne did my mother conceive me Now this is true concerning concupiscence but I do not conceive how it can here be called the sons of her Mother because in this Song she doth often call the Church her Mother and therefore it may the rather be understood that she meaneth by her mothers sonnes those degenerate children which professe themselves to be children of the Church but are false Brethren false Prophets and deceivers such as these might be called the children of her Mother but not of her Father because they were degenerate they were such as do professe faith and godlinesse but doe desperately oppose the same Of such David complaineth I am become a stranger unto my brethren and an alient to my mothers sons Ps 69. 9. That is their carriage and estimation towards him was as toward a stranger whom they knew not And the Apostle saith Of your owne selves shall men arise speaking perverse things to draw away Disciples after them Acts 20. 30. So that such as were neer in relation to the Church and pretended much such as they were angry with her Were angry with me Arius Monianus readers it succensi sunt in me they were enflamed in me Fratius accensiâ—ra contra me they were incensed against mee with indignation The word signifies to Burne or be inâ—iamed with indignation or with griefe Thus it is used in Psal 37. 1. Fret not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Arsit exarsit irà Irà accensus fuit In Niph 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Accensi sunt irà contra me Buxt in lex thy selfe c. That is enstame not thy selfe with anger or griese And we have same word in Prov. 24. 19. Fret not thy selfe because of evillmen doe not enframe thy self with them It noteth also enflamation of choler so it is used in Psal 2. 5. He shall vex them in his sore displeasure That is he will vex and trouble them in his enflamed displeasure Again it signifies such an enflamation as to fight or make war so it 's used in Isa 41. 11. All they that were incensed against thee shall be ashamed It is meant of outward enemies that made war against Israel Now by this we may perceive with what great vehemency and indignation with what burning heat and choler these false Brethren false Prophets and false Priests were set against the Church they were incensed with wrath and envy against her as appears by their carriage towards her they seduced and led her aside which indeed is the third to wit the impulsive cause of her affliction and blacknesse They made me the keeper of the vineyards but my own vinyard have I not kept They made me They did constitute or assigne mee they 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Posuit apposuit imposuit statuit collocavit put me that is they did impose it upon me they did set me upon this work as Task-Masters use to doe also they assigned me as to an Office thus they made the Church their Servant to observe their fancies and pleasures They made me That is they assigned enforced and constrained me to observe their devices and pleasures or else to suffer their cruelty and wrath The keeper of the Vineyards It is a hard Taske they impose on the Church for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Custodivit observavit nothing is more laborious then the Husbandry of the Vineyard Therefore saith Christ Why stand yee idle goe work in the Vineyard Mat. 20. 6. And they that have laboured in the Vineyard doe complain how they have borne the burden and heat of the day The Kingdome of God is likened to a Vineyard let out to Husbandmen Mat. 21. 33. And in Song 8. 11. Solomon let out his Vineyard to keepers And in the Captivity of Babylon the poore of the Land were left to be Vine-dressers and Husbandmen 2 Kings 25. 12. This notes the grievious bondage and oppression the Church was under in respect of carnall and humane Ordinances which were imposed on her by those great pretenders to Religion towit her Mothers Sons false Prophets and Brethren Of the Vineyards By the Vineyards which shee here opposeth to her owne Vineyard seemeth to be meant of false Churches and of all corruption and superstition used in them into which shee was seduced and brought by her Mothers Sonnes who set her to observe humane Ordinances and Traditions Thus the Pharisees made the word of God of none effect through their Traditions Mark 7. 13. The Church in a spirituall sence is often called a Vineyard Psal 80. 8. Thou hast brought a Vine out of Aegypt That is a Church the Common-wealth of Israel And the Vineyard of the Lord of Hosts is the house of Israel and the men of Judah are his pleasant plant Isa 5. 7. So in opposition to the Lords Vineyard towit his Church false Churches and false Worshippers are called Vineyards But my owne Vineyard I have not kept My Vineyard that is mine or that belongeth to me That is that was given me in trust of God and committed to my charge The Apostle exhorts Timothy to keep 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vineam meam quae mihi Arius Montan. that which was committed to his charge 1 Tim. 6. 20. That is meant of the precious Treasure of holy doctrine and the Talent of those gifts by which he was enabled to dispense the word of life And the Apostle saith the Gospell was committed to his trust 1 Tim. 1. 11. And saith he The Gospell of uncircumcision was committed unto me Gal. 2. 7. And a dispensation of the Gospell is committed unto me 1 Cor. 9. 17. Hence he calleth it My Gospell Rom. 2. 16. So here the Church calleth it her Vineyard that is those Ordinances and Laws which God gave me to keep those things which he did intrust me withall even in those things I have been defective I have not kept I have not with faith diligence and observation kept those things which God hath committed to my trust but I have been negligent and carelesse and fruitlesse and that partly by the impositions of such as hated me and tyrannized over me drawing of me aside to observe humane rights and traditions and partly through my
tâ—es but the traditions of men as appeareth by ver 22 23. opinions and with the traditions of men you do but mancipate and enslave your consciences in subjecting of them to humane ordinances This oppression of the Saints is a spirituall-bondage typified by the Aegyptian bondage Pharaoh's Task-masters were cruell oppressors of the Jewes so are all spirituall Task-masters which would compell the Saints to worke in their Vinyards and to bear the heat of their indignation and wrarh which is more then the heate and burthen of the day 2. In that the Church is called the Lords vineyard and the false Church and false members are in opposition to the Church of Christ called the vinyards Observe hence The Church is the Lords husbandry Thus Christ comparing his Church to a vineyard calleth himselfe the vine his members the branches and his Father the Husbandman John 15. 1 2. I am the vine and my Father is the husbandman every branch in me c. By this kind of phrase we are taught that the Saints are by the Father spiritually ingraffed into Christ as the branch in the Vine and by vertue of their implantation in him they become the trees of righteousnesse bearing fruit of holinesse by the working of his Spirit in their hearts So the Lord speaks in Jer. 2. 21. I planted thee a noble vine The Lord had taken in the Nation of the Jewes from the world to make it his Vinyard on whom he had bestowed many vinyard-mercies as we may see in Isa 5. 1 2. My beloved Church of the Jewes hath a vineyard in a very fruitfull hill or in the horn of the sonne of oyle that is in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sepivit maceria munivit a rich and fat soile and he fenced it or made a wall about it He by his power defended them against their enemies round about and he gathered out the stones thereof As if the Lord had said I removed those enemies of yours out of the Land or I gave you meanes to cast out them that offend out of the congregation And planted it with the choisest vine or Sorek which is a kind of the best and most laudable vine of all And I built a tower and also made a wine presse in it A tower for watch-men to look to the Vineyard to wit the Prophets and good Kings and a Wine-press to presse the grapes of the Vineyard by which is signified to us the Temple where they offered up their Sacrifices the blood of the Sacrifice being powred out was like the pressing out of the juice of the grape Thus the Lord fitly resembles his Church to a vineyard God hath like an excellent Husbandman enclosed a vineyard and set Christ as the vine in whom all the Saints are implanted and by the shining sun of love and the Howing forth of his Spirit as water he makes his pleasant vinyard a fruitfull garden where he delights to see his own pleasant fruits But my owne Vineyard I have not kept That vineyard which was given me in trust and committed to my charge Hence observe That G O D doth intrust his Church with heavenly treasures The Church calls it her vineyard because the Lord did intrust her with those heavenly mysteries which shee was made to partake of Christ saith to his Disciples to you it is given to know the mysteries of the Kingdome of heaven but not unto others Matth. 13. 11. And saith God Shall I hide from Abraham my counsell The Lord doth intrust his people with precious jewels and with rich treasures of knowledge and revelation of his grace and spirit hee puts a large stock into their hands he lends them talents he makes them his Stewards of all his Laws and Ordinances Hee hath given his law unto Iacob he hath not dealt so with every nation Ps 147. 20. God had not intrusted any other Nation with his Laws and Ordinances as he did them 2. Note That it is a great evill to be negligent in those things wherewith God hath betrusted us This is that of which the Church complains of here and one of the reasons which shee giveth of her blacknesse my owne vinyard I have not kept This is verified in him that received a talent and hid it in the earth Mat. 25. 18. 28. To be negligent in the Lords trust is to be like the unjust Steward spoken of in Luke 16. 1. which wasted his Masters goods but his Lord called him to an account Now when we shall leave Christ to follow Antichrist when we leave God for man when we leave Divine Ordinances for humane Traditions when we leave the substance of Christ's will and follow the empty huske of mans fancie we greatly dishonour God and Christ we give away Christs honour to man we set man in Christs Throne now there is no greater evill then to lift up the Creature and depresse the Creator Thirdly in that the Church brings her neglect as a cause of her blacknesse Observe That the evill of sin is seen in the evill effects that it brings forth Here we see the evill of neglecting of Gods trust in the Churches blacknesse We may see the evill of unfruitfullnesse in Isa 5. 2. 5. 6. I looked for Grapes saith God and it brought forth wild Grapes But what is the effect I will tell you saith God what I will doe with my Vineyard I will take away the hedge thereof and it shall be eaten up and I will breake downe the wall thereof and it shall be troden downe and I will lay it wast and it shall not be pruned nor digged but there shall come up Briars and Thornes and I will also command the clouds that they raine no raine upon it Here is nothing but blacknesse and deformity and we have a complaint of the Church to this purpose in Lam. 1. 18. The Lord is righteous but I have sinned against his Commandement but what is the effect Behold is there any sorrow like to my sorrow my Virgins and my young men are gone into captivity And in Vers 17. Zion spreadeth her hands and there is none to comfort her We might read their sin in their punishment and so God may justly let his people be oppressed by their oppressours when they first yeild unto them in matters of worship and service Lastly in that the false Church and false members are called a Vineyard as well as the true Church and members Observe That those Enemies and false Brethren that afflict the Church they will come as near the Saints in outward forme and worship as possible they can And in this respect the false Church is called a Vineyard as well as the true And so they that serve Baal will offer Sacrifice as well as they that serve the Lord. Balaam went to meet the Lord as well as the trne Prophets Antichrist sits in the Temple of the Lord as well as Christ sits upon his Throne Hence it is the Lord reprehended the people of Israel
other things meet in Christ as in a Fountaine Christ is as the Center and resting place of all the affections of the Saints Secondly Observe The love of the Saints towards Christ is a hot vehement and an ardent love The Saints burne in their love towards Christ all their affections are as it were set on fire by the flames of his love kindling and enflaming of their hearts When we bring our hearts to the fire of Christ's love they must needs wax hot within us United love must needs be very strong like unto the Sun-beams when they are contracted and meet in a Burning-glasse are of great force and strength such are the affections of the Saints unto Christ Where thou feedest where thou makest thy Flocks to rest at Noone Here we have the substance or matter of the Churches Petition shee desires to know the place 1. Of feeding 2. Of lying downe Feedest In the Originall it is Where or how thou wilt feed That is where thou art wont continually to feed thy flocke The word Flock being omitted in the Originall is supplied as is usuall in Scripture as in Gen. 29. 7. Water ye the Sheep and goe and feed that is feed the slock The word Feed comprehendeth all the duties of Pastor or Shepheard as feeding guiding governing and defending 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pascere pascere se pasci depascere St Metaphorice pavit homines rexit gubernavit docuit the flock Hence it is Kings are said to feed their people in which respect they have the title of Shepheards as in Psal 78. 71 72. David was taken by the Lord from the Sheep folds from following the Ews great with young and he brought him to feed Jacob his people and Israel his inheritance Hence it is Christ is called the Shepheard 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lingua sancta proâ—rié pastoiuÌ„ est aut ovium ponitur enim transitivé intransitivépro subjectorum ratione in transitive cum ovibus attribuitur aut hominibus seipsos pascentibus Rivertus in Psa 23. 1. of our souls 1 Pet. 2. 25. Therefore it is that the Church desireth to be so guided and directed by Christ to the place of his feeding that shee might be fed of his heavenly food and be refreshed by drinking the water of life shee desireth to know where or how Christ feeds alone by himselfe yea where he feeds his flock opposed to the flocks of his companions shee desires not onely Christs feeding and guiding her but also to feed with his Lambs with his Sheep that so shee and they may be mutually refreshed one of another Thou makest to rest The word rest in the Originall signifies to lye 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cubare recubare succumbere Fortasse inde verbum Eng. Rabbet becaus it is a creature much given to couch or lye down Est accumbere vel accubare sicuti solent armenta dum ruminant post past um Muscul in Psal 104. 22. downe because we take our rest by lying downe To desire repast and to desire rest after repast it is agreeable to nature as first to eat and so to rest after meat so that after the heavenly Banquet of spirituall dainties shee may ruminate and chew the cud as it were by spirituall meditation such Beasts as under the Law did chew the cud and part the hoofe were accounted cleane Lev. 11. 3. So the cleane soule doth ruminate upon the spirituall food by which Christ refresheth it But the rest here is meant chiefly of that rest and safety shee desireth of Christ in respect of persecution and trouble as appears by the next words At Noone This is meant of the heat of the day the mid-day is called Zeharajim and it is put in the duall number because it divideth the day into two equall parts and containeth a part of the forenoon and a part of the afternoone the medium or middle part is a distance or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lucere Vnde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Merid es quia diem in duas partes aequas dividit geminae'ucis ansemeridanae vespertinoe medium est interstitium terminus Buxt in Lex space between both when the Sun is come to the Meridionall point by which means it sendeth forth a most scorching and burning heat Now this must needs be meant of the scorching and burning heat of Persecution tribulation and affliction which is figured out by the heat of the Sun in Mat. 13. 6. 21. This being an unseparable companion with the Gospell as appears Tim. 3. 12. Shee desires to rest under the shaddow of Christ's wings where shee may enjoy rest and peace when the Sun of persecution is at the highest even at noon-day when the scorching beams thereof doe cast the greatest heat and extremity Now from the matter of the Churches request unto Christ Observe First That Christ is a most compleat spirituall Shepheard feeding guiding governing and directing his flocke The Scripture doth often ascribe the title of Shepheard unto God and unto Christ as in Psal 80. 2. Heare O Shepheard of Israel And Christ is the Shepheard of our souls 1 Pet. 2. 25. And saith he I am the good Shepheard John 10. 11. Christ hath all the properties of a good Shepheard and they are such as these First a good Shepheard is carefull to feed his Flock so is Christ as carefull and much more then any earthly Shepheard can be to feed his people The Lord is my Shepheard or feeder saith David and what is the effect Why saith he I shall not want he will feed me plentifully and abundantly so that I shall want nothing So in Isa 40. 11. He shall feed his Flock like a Shepheard Christ doth excellently feed his flock First Plentifully with abundance with the greatest variety of all good things thus the Lord did promise to feed his people in Ezek. 34. 14. I will feed them in a good pasture and upon the high Mountaines of Israel shall their fold be there shall they lie in a good fold and in a fat pasture shall they feed upon the Mountaines of Israel There is a redundancy and an overflowing good in Christ so that when he gives any good thing he gives abundance of it if he give life peace joy or any refreshment he doth not give a scanty measure of it but he filleth the empty soule with good things Christ is both able and willing to doe for us far more abundantly then we are able to aske or thinke Ephes 3. 20. Secondly Christ doth not onely feed his people with plenty but also with the choicest food he doth extract the very quintiscence of all good things for them He makes a feast of fat things and the marrow of fatnesse and Wine on the Lees well refined Isa 25. 6. For such preserveth the strength and doth most of all refresh nature So Christs comforts are the best comforts his joy the best joy his peace the best peace his Spirit the best Spirit Christ doth
not feed his people with course diet but with the best and the most daintiest of heavenly food Thirdly Christ feeds his people with the most suitable food he feeds them according to their appetites and desires according to their necessity or need he hath strong meat for strong men and milke for Babes he answereth all our wants and that with the greatest sufficiency he is made unto us Wisdome in respect of our folly righteousnesse and sanctification in respect of our guilt and pollution Redemption in respect of our misery and bondage Hence it is David saith I shall not want so long as the Lord is my feeder I shall not want any thing that is good or suitable for me As earthly appetites are satisfied with earthly food so are the heavenly appetites of the Saints filled by Christ of all heavenly food for of the like nature as the appetite is must the food be earthly food will satisfie a naturall appetite and heavenly food will satisfie the heavenly appetite and no other now Christ feeds the heavenly appetites of his Saints with that heavenly Mannah that bread which came downe from heaven and gives them to drink of the waters of his heavenly Sanctuary which flows from him as from the Spring of living waters feeding and refreshing their spirituall desires and longings with heavenly food Fourthly Christ feeds his people even to saturation as I may say he gives them a full meal of his spirituall dainties according to this is the charge in Song 5. 1. Drinke abundantly O my friends the more they drink the more wellcome they are they may be drunken and never the worse neither any way distempered by it but the more they drinke the more earnest are their desires after it as being satisfied and yet never satisfied they are satisfied in the injoyment of it but they think they never have enough of it Hence it is that Christ saith in John 4. 13. VVhosoever drinks of the water that I shll give him shall never thirst more That is he shall never thirst with an inordinate thirst after sin or earthly things his lustfull desires are quenched with this spirituall water but saith Christ The water that I shall give him shll be in him a well of water springing up unto overlasting life That is this spirituall water shall not onely refresh and comfort the weary soule whereby it is satisfied in the presence of Christ but it shall as the water of the Sanctury abound and increase more and more it shall increase with all the increasings of God Thus Christ as an everlasting Spring of living waters will continually issue out his streams into the hearts of his people whereby they shall be fed unto the full Thus Christ as a good Shepheard feeds his flock Secondly Christ as a good Shepheard doth rest and refresh his people hence the Church doth here desire to know the place of his rest of his lying downe that so he might not onely feed her but as it were refresh her after meat Christ doth refresh and make his people to rest by his presence by his Spirit by his promise and by his power and strength making them sit securely under his protection The Prophet David bringeth in this refreshing as a thing which the Lord added to his feeding Psal 23. 5. Thou hast prepared my Table c. And thou hast anointed my head with Oile That is thou doest not onely feed me abundantly in supplying me with all good things but thou anointest my head with Oile or thou makest fat my head with Oile towit by powring it forth upon me wherein the Prophet alludeth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Saginatus pinguefactus fuit to those hot countries because it was a use among them to wellcome and cheare their guests with powring out precious sweet Oils upon their heads And this is that which the Lord promises to his flock besides the feeding of them I will cause them to lye downe saith the Lord Ezek. 34. 15. That is I will refresh and comfort them I will give them rest and peace whereby their hearts shall be comforted Againe Christ will not onely cause his people to lye downe and rest and to take their repast but he will cause them to lye downe at noou-day namely in the greatest heat of persecution Hence David concludeth Though I walke in the valley of the shaddow of death That is though I walke in the midst of temptations and troubles where is nothing but fears and misery Yet saith he I will feare none ill But why Because thou with thy thy Rod and Staffe doest comfort me That is if I goe out of the way and so fall into great danger thou wilt sweetly bring me home and secure me it is otherwise with the hireling For saith Christ when he seeth the Wolfe comming he leaveth the sheep and fleeth and the Wolfe catcheth them and scattereth them John 10. 12. Hirelings and false Shepheards will not stand by their flocks in imminent dangers but Christ will save and protect his flock in the midst of fears and dangers and by the rod of his power he will governe rule and protect his people in the greatest extremities Thirdly Christ doth lead guid and direct his flock so saith David he like a good Shepheard leadeth me beside the still waters or the waters of rest Psal 23. 2. That is he doth comfortably guide me to those calm waters such as give rest and refreshing and in Vers 3. He returneth my soule that was going astray and wandring from him And he leadeth me in the paths of righteousnesse he sweetly guideth me in holy paths but not for any merrit in me but for his name sake And in Psal 80. 2. Thou leadest Joseph like a flocke And the Lord is said to lead his people in the Wildernesse like a flocke by the hand of Moses and of Aaron Psal 77. 20. That is thou didst lead them through the red Sea and through the Wildernesse by the hand of Moses even as a Nurse leadeth her Child by the hand because of it's weaknesse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In Hiph dux◠deduxit commodé leniter Buxt in Lex so thou leadst them with all tendernesse and lenity with all meeknesse and gentlenesse And so the word Lead in the forenamed place Psal 23. 2. signifieth an easie soft gentle leading with sustaining of infirmity as when a Mother leads her Child Thus Jacob is said to drive his Cattle softly least they should over-heat them Gen. 33. 14. Hence we may note Fourthly that Christ doth tenderly beare and compassionate his flock and he doth restore and make up that which is broken or defective So the Lord saith in Ezek. 34. 14. I will bind up that which is broken and strengthen that which is sick And so in Isa 4. 10. He will not onely feed his flocke like a Shepheard but he will gather the Lambs with his armes and carry them in his bosome He hath a tender care
as well as her deformity and that shee might see her selfe faire in Christ as well as black in her selfe he useth this insinuating sweet forme of Speech O thou fairest among women Secondly Observe That the Church is exceeding faire and beautifull in Christ's eyes The false Church is compared to a woman Revel 17. But an Harlot drunken and beastly and the severall parts thereof to Aholah and Aholibah Ezek. 23. whose Breasts are pressed and the Teats of whose Virginity are bruised but the Spouse of Christ is beautifull for whom he gave himselfe That he might sanctifie it and cleanse it by the washing of water through the word that he might make it unto himselfe a glorious Church not having spot or wrinkle or any such thing but that it should be holy and blamelesse Ephes 5. 25 26 27. And saith the Apostle The blood of Christ cleanseth us from all sin 1 John 1. 7. And to this purpose see how the Church is compared in Revel 12. 1. to a Woman cloathed with the Sun and the Moone under her feet and upon her head a Crowne of Twelve Starrs The Church is resembled to a woman for her beauty cloathed with the Sun the brightest and most glorious Creature in the World darting forth it's glorious beams into all parts such is the glory of her life and conversation such is the beauty of all her graces such is the brightnesse of her heavenly doctrines and as for Jewish rites and ceremonies and all worldly glory which are mutable like the Moone shee doth tread them under her feet as things far beneath her and for her Ornament or Crowne shee hath Twelve Starrs upon her head and as for Crownes of gold and all worldly dignity shee treadeth as dung under her feet having the Stars towit those severall lights which Christ hath set up in her as so many precious stones set in the circumference of a Crowne for so many lights or glorious dispensations given her of Christ to be glorious Ornaments about her head Well then might Christ say unto her Behold thou art faire my love Behold thou art faire And O thou fairest among women But now we must take notice of two things First that this beauty is not naturall neither doe we receive it from nature for so we are shewed by the Prophet Ezek. 16. by nature we are uncleane and loathsome our Nativity was of the Land of Canaan of Amorites and Hittites Vers 3. And we were cast out as being loathed in the day of our birth Vers 5. polluted in our blood Vers 6. but Secondly it is a supernaturall beauty Hence the Apostle exhorts us to put on the new man Ephes 4. 24. He useth the metaphor of putting on to shew unto us that those graces of the new man are as so many venust and beautifull Ornaments to our souls Thus the Lord put excellent Ornaments upon his Church Ezek. 16. 7. and covered her nakednesse Vers 8. washed away her blood Vers 9. decked and adorned her with Chaines and Jewells c. and so shee came to be exceeding beautifull in his eyes Vers 10. 13. The Church shines in the bright beams of Christ's excellency her beauty is a derivative beauty which flows on her from the Fountain of beauty as the members shine in the glory of their head and as the wife shines in the glory of her Husband so Christians shine in the glory of Christ Thirdly Observe That the Saints are most faire in Christ's eyes when they are most deformed in their owne The Church as being privy to her owne deformities calleth her selfe black Vers 5. but here Christ calleth her fair yea the fairest among women and in Vers 15. he magnifieth her beauty The Church is never more faire then when shee judgeth her selfe to be most deformed never more happy then when shee accounteth her selfe most miserable never more holy then when shee reckons her selfe most of all polluted shee is never richer then when shee sees her selfe to be poorest of all for the sence of misery poverty deformity and weaknesse is the Primum mobile the first mover as it were that causeth us to looke for help from another when we are sensible of evill then we run to the fountaine of good so saith the Apostle When I am weake then am I strong 2 Cor. 12. 10. That is when I am weake in my selfe I am strong in Christ and when I am weake in the flesh I am strong in the Spirit And in Vers 9. His strength is made perfect in weaknesse The Apostle doth not meane in thus speaking that the strength or vertue of God can be either increased or diminished but then it is said to be perfect when it manifesteth it selfe to the full and demonstrateth that nothing can overcome or conquer it the greater the infirmities of the Saints are and the greater their assaults and temptations are the greater and stronger doth that power and vertue appear to be that supporteth them under such infirmities and temptations So that when our weaknesse doth most appeare the perfection of Gods strength is most seene Thus it is Christ doth not esteeme of his people more at one time then at another but onely the difference is in the making out of his love to us and there is never so much of the beauty of Christ seene in us as then when we see our selves most deformed Now from this sweet compellation and most amiable forme of Speech O thou fairest among women Christ proceedeth to give his Church direction First in the way where shee should goe Secondly where shee should seed Goe thy way forth by the footsteps of the Flocke and feed thy Kids beside the Shepheards Tents Goe thy way forth c. In the Originall it is Goe forth for thee or Goe forth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for thy selfe So the Lord said unto Abraham Goe thou forth of thy Country or Goe forth for thy selfe Genes 12. 1. That is up and be going and I will goe along with thee And thus we are commanded to goe forth and meet the Bridegroome Mat. 25. 6. The Hebrew word Goe forth is applied to diverse things as going from place to place Genes 8. 7. to going 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Exivit prodiit processit egressus fuit forth of the womb Genes 15. 4. to the rising of the Sun Genes 19. to the going forth of the word of God Genes 24. 50. It signifies an hasty going forth as in Exod. 12. 31. Arise and get you forth saith God to Moses and Aaron 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Go out the Hebr. word hath in it aprick extraordinary which increaseth the signification as an hasty going forth that is make hast and stay not but goe speedily and serve the Lord. And in Genes 19. 14. Lot advised his Sons to arise and be gone that is hastily with all speed So that we may take the meaning of the words thus Goe forth abide no longer under false Shepheards sit not
A liberall and a bountiful love Christ hath parted with that for his people which was most deare unto him the soule in his body the blood in his veines and which was more deare unto him then all the rest the sweet and ravishing apprehensions of his Fathers love which was so ecclipsed in his agonies that hee cryed out with a loud voyce my God my God why hast thou forsaken me It is reported of the Pelican that shee openeth her breast with her bill and feedeth her young ones with the blood distilling from her and therefore saith mine Author the Aegyptians used to make that kind an Hieroglyphick of piety and pitty and upon that consideration they spared them at their Tables Such and far greater is Christ's love to his Saints for saith he Greater love hath no man then this that a man lay down his life for his friends John 15. 13. And the Apostle saith that he loved his Church and gave himselfe for it Ephes 5. 25. 4. An eternall love is Christ's towards his Church I have loved thee with an everlasting kindness saith the Lord Jer. 31. 3. And again he saith with everlasting kindnesse will I have mercy upon thee Though the Saints are black and deformed though they have been negligent and ignorant yet Christ doth not lessen or detract his love from them but still he gives them this Epithite O my beloved c. How should this warm and kindle all our affections unto him again Christ's love should be a load-stone attractive to draw our love unto him there is nothing doth more conciliate and attract love then love it self Hence it is the Lord saith I have drawn them with loving kindnesse Jer. 31. 3. Surely if love will not draw out our affection to Jesus Christ nothing will Oh what an infinite and wonderfull love is it that majestie and love should dwell together in the heart of Christ Christ doth much condiscend in his love to us so that here is the greatest Majestie and the greatest debasement that ever was met in Christ and all out of love to poor soules I have compared thee to a company of horses in Pharaoh's Chariots I have compared or I have imagined or thought thee to be like The word signifies to frame a likenesse of a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Assimila vit comparavit cogitavit imaginatus est In Phiel cogitavit putavit intentus fuit consideravit observavit Schind in Pentaglot thing in the mind or to impute a thing to be this or that So that though the Church had been negligent and slow in the work of Christ and thought shee had been unable to withstand all her temptations yet hee accounts her as one that was strong and active as one that was glorious and beautifull Hence observe That Christ doth esteeme of his servants and people not as they are in themselves but as they are in himselfe Christ did not account his Church to be sloathfull and ignorant to be black and sun-burnt as before shee thought of her selfe but saith he thou art fair beautifull thon art strong and active I have compared thee to Pharaoh's horses c. Christ doth alwayes esteem of his Church according to the better part not according as they have made themselves but according to that which he hath made them and not onely according to that he makes them to be now but according to what he intends to make them hereafter To a company of horses The word susah which being the feminine of Sus a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Equus unde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Equitatus unde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Equitio cum paragogico Buxt in lex horse may in propriety signifie a mare but here it signieth a troop of horses there be many things in Scripture spoken of collectively as in Exod. 15. 1. The horse and his rider for the horses and their riders The horse is a warlike beast as he is described Iob 39 19 20. He is terrible neighing like thunder he makes a breath which covers his neck and shews his courage he is so fierce as if hee would devour and swallow down the ground under him And Solomon saith The horse is prepared against the day of battle Prov. 21. 31. We may read it my company of horses the Hebrew letter Iod usually signifies mine although sometimes it is added in the end of a word without signification as in Lam. 1. 1. Now according to this reading my horses the Lord doth liken his people to goodly horses thereby noting the strength and victory which hee giveth them over the enemies Thus the Prophet speakes of the children of Israel in respect of their victory over Pharaoh saying Thou diddest walke through the sea with thine horses through the heape of great waters Hab. 3. 15. Thus Christ fighting against Anti-Christ is accompanied with all the Warriours in heaven that is all the faithfull in the Church following him upon white horses Rev. 19. 14. In the Chariots of Pharaoh Pharaoh was a name common to all the Kings of Aegypt See Schind in Pentag and in the Aegyptian tongue signifies a Prince or Ruler Now we know the Horses and Chariots of Aegypt were in great request and estimation not only in Aegypt but in other Countreys as the Scripture sheweth Solomon had horses brought out of Aegypt 1 King 10. 28. And in Ezek 17. 15. The King of Judah sent his Ambassadors into Aegypt that they might give him horses and much people And the Prophet pronounceth a woe against such as trusted on the horses of Aegypt forsaking the Lord saying Woe to them that goe downe to Aegypt for help and stay on horses and trust in Chariots because they are many c. Isa 31. 1. Now by this comparison Christ setteth forth the glory and renown of his Church in respect of her victories and achievements for he having directed his Church to follow the foot-steps of the Flock and to feed above the tents of false Shepheards no question now but these false Shepheards who before were called Christ's companions will persecute and afflict her now for the comforting and supporting of her Christ tells her shee shall be strong and victorious she shall be like the horses of Aegypt ready for the battell And thus when the Lord threatneth wars against the daughters of Sion he saith The shepheards with their flocks shall come unto her they shall pitch their tents against her round about c. Jer. 6. 2 3. Now the Lord to comfort his Church against the fury of these false shepheards compareth her to the horses in Pharaoh's chariots wherein hee sheweth that his Church should be strong cheerefull prompt and ready for the warre shee should be valiant and victorious Thus the Lord promiseth victory to his Church against those false shepheards which should arise against her in Zach. 10. 3. hee saith by a like simile mine anger was kindled against the shepheards and I punished the goats for the Lord of
and he shall send you another comforter c. And the comforter which is the holy Ghost whom the Father will send in my name c. John 14. 16. 26. And Christ saith that he will send the Comforter Iohn 15. 26. But when the Comforter is come whom I will send you from the Father c. The Father sends the Spirit in Christs name and Christ sends him from or in the name of the Father Lastly the Comforter is said to come of himself Ioh. 16. 7. Thus it was in the creation of the world Gen. 1. 1. God or Elohim created the heaven and the earth In which place the verb bara being of the singular number doth signifie the most simple essence of God and the Substantive Elohim being of the plurall number notes out unto us the Father Sonne and Spirit So all the works of creation redemption calling glorification are joyntly and also variously and promiscuously attributed to the Father Son and Spirit So here we will make c. The Father Son and Spirit do joyntly work in the adorning of the soule Hence observe First That workes of grace are very glorious works The excellency of the worker sets forth the excellency of the work God made all things very good at the first And as for man let us saith God make him in our owne image which phrase in our image signifieth the unity of the essence of God now this image was very glorious and is called the glory of God Rom. 1. Now all the works of God are glorious The heavens declare the glory of God and the firmament sheweth his handy-worke Psal 19. 1. But much more glorious is the work of grace or the new creation made upon the soule which is the renewing of it according to the image of God Col. 3. 10. And a changing of the soule into the same image 2 Cor. 3. 18. This image is a glorious image and it is a glorious work to frame it upon the soule This work is so glorious that it commends the work-man and framer thereof and the worker of this grace is so glorious that his worth magnifies the works that he doth Secondly observe That all our graces both in the beginnings and encreasings of them are from God Christ is called the beginner and finisher of our faith Heb. 12. 2. He is the Alpha and Omega the first contriver and the last finisher of all our work hee that hath begun a good worke in us is the same that must perfect that worke untill the day of Christ Every good gift as also the increase thereof is from God Jam. 1. 17. The Apostle attributes all praise to him that is able to doe exceedingly abundantly above all that we aske or thinke according to the power that worketh in us Eph. 3. 20. It is a magnificent power that worketh in us and that power only can worke abundantly more for us As our bodies came naked into the world so did our soules Ezek. 16. 4. It is the Lord that decketh and adorneth us with grace vers 12. 14. It is from Christ we must receive gold to enrich us and white raiment to cloath us Rev. 3. 18. We put on the new man as garments which are additions to our nature given us of Christ wee are poore it is hee that doth enrich us naked he cloaths us deformed he beautifies us miserable he makes us happy in a word he works all our works for us Borders of gold with studs of silver Now we have the work it selfe commended to us in two degrees 1. In borders of gold 2. In studs of silver Borders or rowes the word is the same that wee had in the former verse and signifies an orderly disposition of things setting of them in frame and order as in a row Rowes of gold The word Zahab is rendered gold from the clearnesse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Aurum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Splendor coeli qui similis est colori auri and brightnesse of the colour of it for the clearing of the Heavens comming from the North is like the colour of gold This sheweth the excellency of the matter from which this form is made to wit of gold Rows of gold he spake of rowes in the former verse but here hee addeth rowes of gold which implyeth an addition and enlargement of grace With studs of silver The word translated studs signifies some little point or print fathing coming of fixing or fasting a thing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vnde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Punilum a figendo vel insigendo plurali 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Puncta Buxt in lex 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Greek translation readeth it thus wee will make likenesses for thee with prints of silver The Apostle useth the word stigmata marks speaking of suffering hee calls them the marks of the Lord Iesus Gal. 6. 17. Some understand here by the borders of gold the foundation of a Christians hope the very ground work of his faith and the studs of silver to be the superstructure put into the edifice or building according to that of the Apostle where he exhorteth the Hebrewes not to stay at the foundation or ground-work but to goe on to perfection Heb. 6. 1. And because wee are saved by the foundation and not by the edifice built thereon according to 1 Cor. 3. 10. So referring the first to our justification and the second to our sanctification as to the fruits flowing from our sanctification that is works of sanctification Others understand the words for the increasing of graces and the bringing of the Saints from glory to glory 2 Cor. 3. 18. From one degree of grace to another and this is taken from the nature of Gold because it will be beat out to a very large substance And as for the prints of silver they make it an allusion to that place in Prov. 25. 11 12. where it is said a word spoken in his place or aptly is like apples of gold with pictures of silver As an ear-ring of gold with an ornament of fine gold so is a wise reprover upon an obedient eare Which doth declare unto us that reproofs well given and well taken are as beautifull ornaments unto the Saints Or wee may understand it of the glorious Ordinances and graces that should be dispensed in the times of the Gospel and how they should far exceed those carnall ordinances under the Law according to this the Lord speaks in Isa 60. 17. For brasse I will bring gold for iron I will bring silver and for wood brasse for stones iron c. This was a promise that the Lord in the dayes of the Gospel would make all things better and make a through-alteration of Ordinances hee would demolish all carnall Ordinances and set up those that are spirituall We may understand the words to be a promise of a new supply of graces and strength that Christ would give unto his Church or of the glorious ordinances and graces
dispensed unto the Saints in the days of the Gospel all those carnall Ordinances of meats and drinks and diverse washings should be turned into a more spirituall administration The Apostle telleth us that those rites and ordinances under the Law stood only in meats and drinks and diverse washings and carnall ordinances imposed on them untill the time of reformation Hebr. 9. 10. The Apostle sums up all legall rites and shadows whatsoever calling them carnall ordinances of justifications of the flesh because they did sanctifie only to the purifying of the flesh freeing of those who used them from legall pollutions And saith he these were imposed untill the time of reformation that is untill Christ came in the flesh who should reform all such carnall rites and ceremonies with all those legal observations services exhibiting the truth and reality of spirituall things signified by them and by instituting a more holy and spirituall worship We may take either of the two last interpretations either of the encrease of grace unto the church then present or of those plentiful measures of grace and spirituall administrations under the Gospel First if wee take the meaning of the words for an increase of grace oberve That where ever the Lord begins a work of grace hee doth adde new supplies of grace to such beginnings This is that the Apostle was very confident of in behalfe of the Philippians That hee that had begun a good worke in them would finish it untill the day of Christ Phil. 1. 6. And he saith in Heb. 12. 2. Christ is the author and finisher of our faith When God had made the world he did not cease from exercising his power but it is still at work for the upholding of the creation so concerning the work of the new Creation I mean the work of grace in the soule Christ doth not only begin this work or work some small degrees of it but he doth proceed to maintain what he hath begun and to encrease that which he maintains and to perfect what he doth encrease carrying the soule from glory to glory 2. If wee understand the words of those glorious things that were to be exhibited by Christ in the time of the Gospel Observe hence That the Doctrine of faith and ordinances of the Gospell with the graces accompanying them are much more glorious and excellent then those under the law This glorious Gospel the Apostle sets forth at large in 2 Cor. 3. from vers 7. unto vers 11. But if the ministration of death written and engraven in stones were glorious c. how shall not the ministration of the spirit be more glorious He calleth the law the ministry of death because the letter killeth because it doth not communicate an ability to man to keep the same neither makes any promise of forgivenesse unto the transgressor for tste tenour of it runs thus Cursed is every one that abideth not in all the things which are written in the law It convinceth us of sinne and therefore it 's called the ministration of death and condemnatâ—on but the Gospel is the ministration of the Spirit and of life and righteousness because the Gospel doth not only shew the way to life by Christ but it is accompanied with the power of the holy Spirit whereby wee are raised from the death of sinne and quickned to the life of holinesse and it doth also crown us with righteousnesse administring the same unto us by Jesus Christ Hence saith the Apostle in vers 10. For that which was made glorious had no glory in this respect by reason of the glory that excelleth That is all those legall administrations which had some kind of glory upon them yet they had no glory comparatively as the light of a candle shines very bright in the night but it is obscured in the day-time so is the light of the Moone obscured by the light of the Sunne so likewise is the glory of the Law obscured by the light of the Gospel that it seems to have no glory or light at all Indeed the law was glorious in two respects especially 1. In respect of the promulgation of it as the Apostle shewes Heb. 12. 18 19. There was fire and blacknesse and darknesse and tempest and the sound of a Trumpet and the voyce of words c. The Lord came in great Majestie to give the Law even as the Kings of the earth do put on their garments of State when they goe to enact Laws but Christ discovered more glory upon the Mount at his transfiguration there was Moses and Elias and the voyce of God from heaven and the appearance of the holy Ghost descending upon him c. And hence it is the glory of Mount Sion exceeds the glory of Mount Sinai 2. In respect of the matter of the Law it was glorious it contained the image and glory of God which at first was stamped upon mans heart and after written in the tables of stone but now the Gospel holds forth this image as stamped upon Christ and so represented to us again This the Apostle testifies unto us in 2 Cor. 4. 4. saying Lest the light of the glorious Gospel of Christ who is the image of God should shine into their hearts And Christ is called the expresse forme or image of his person Heb. 1. 3. This is spoken not only in respect of his divine nature but also in regard that hee is God manifest in the flesh by whom the glory and righteousnesse grace mercy goodnesse wisddome and power of God is revealed unto us Again the Apostle telleth us that the glory of the ministration excelleth that of the law because that of the law is to be done away and that of the Gospel was to remain 2 Cor. 3. 11. All those carnall rites and ordinances of the Law were to be abolished and the Lord promises that in their stead he wil create new heavens and a new earth and the former shall not be remembred or come into mind Isa 65. 17. The Lord would so alter and change the state of his Church that it shall seem to be a new world and the spirituall excellency thereof shall so much exceed that which was before that the consideration of the one shall seem to drown and abolish the memory of the other The Apostle doth argue the abolishing of the old Ordinances and the continuance of the new thus In that he saith a new covenant speaking of the promise of God hee hath made the first old now that which decayeth and waxeth old is ready to vanish away Heb. 8. 13. That is the old legall administration shall be disannulled or abrogated at the comming in of that which is new To conclude in the times of restauration of the Gospel all things shall be altered for the better as in Isa 30. 26. The light of the Moon shall be as the light of the Sun and the light of the Sun shall be seven-fold as the light of seven dayes c. That is
every administration of the Gospel shall farre exceed in glory and light all those of the Law And in this respect the Prophet saith The Sun and the Moon shall be ashamed when the Lord of hosts shall rule in Zion c. Isa 24. 23. That is the light and glory of the Sun and of the Moon shall be darknesse in comparison of the light and glory of God that shall shine in his Church under the Gospel See also in Isa 60. 19 20. where the Lord saith Thy sun shall be no more thy light by day neither for brightnesse shall the Moone give light unto thee but the Lord shall be unto thee an everlasting light and thy God thy glory thy Sun shall no more goe downe neither shall thy Moone withdraw it selfe c. If we understand these words of the first times of the Gospell then by the Sun and Moone we must understand all legall rites and shaddows which were the lights of those times But if we understand the last restoration of the Gospell which shall be after the generall Apostacy and falling away by reason of the over-spreading of the darknesse of Antichrist I say if it be meant of this last restoration then we must understand by the Sun and Moone all outward and worldly meanes whereby God hath conveyed any light unto his people such outward and worldly meanes shall cease and the Lord will communicate light and grace into the hearts of his people by some higher and some more spirituall way then he hath done formerly Thus much for Christ's embraceing commending and promising unto his Church wherein he sets forth her excellency in respect of the time then present and also in respect of the time to come Now it followeth that the Church doth endeavour to set forth the excellency of her Beloved VERS 12 13 14. While the King sitteth at his Table my spikenard sendeth forth the smell thereof A bundle of Myrrhe is my Beloved unto me he shall lye all night betwixt my Breasts My beloved is unto me as a clustre of Camphyre in the Vineyard of Engedi IN the three last Verses Christ set forth the excellency of his Church in respect of the time that then was and also in respect of times that should come after now the Church in these three Verses sets forth the excellency of Christ with the excellent effects of all those graces which he had bestowed on her and that shee being so adorned by her Beloved the odour of his Spirit in her issued and flowed forth with such a fragrancy as it did very much delight her selfe and others with the redolency thereof The Church doth as it were answer her Beloveds commendations of her by returning the like praises and commendations unto him as before he had commended her The Church setteth forth her Beloved Messiah not barely or simply but what a one he is to her that he is one of excellent sweetnesse and redolency Now the sweetnesse of all Christs heavenly graces unto her and in her are set forth to us by three excellent comparisons towit Spikenard Camphyre Myrrhe We have the effects of all his graces and sweetnesse as our graces from his graces and our sweetnesse from his sweetnesse And we have the cause of all this namely our union and neere communion with him all which is contained in these three Verses Vers 12. While the King siteth at his Table my spikenard sendeth forth the smell thereof In this Verse we have First Christs communion with his Church which is implied by his siting at his Table with her This communion is inlarged by the time While the King siteth c. Secondly The effect of this communion the Church hath her odour by it My Spikenard sendeth forth the smell thereof So that Christ hath his communion and his Church hath her odour While the King sitteth c. Here we have the Kingly feeding of Christ with his people his repast or feeding is not expressed in the Text but necessarily implied for the words according to the Hebrew verbatim run thus While the King was in his circle or in his compasse which phrase al 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Circuivit circumivit Vnde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Accubitus icrcularis proprie in orbem enim antiquitus ad mensain sede bant Buxt in Lex ludes to the Jewish forme of sitting at Table which was round about as it were in a circumference or circle Now by this sitting round it cannot be meant of Christ sitting alone but a session with others towit with all his faithfull guests that together with Christ doe environe this Table The King is Messiah who is Lord and head over his Church they that associate with him are the Saints gathered from all parts of the World the place of their session is at the Table for that is meant by the round or circle here specified The Hebrews were wont to sit round or in a circle as was said before an example whereof we have in 1 Sam. 16. 11. when Samuel desired Jesse to send for David his youngest Son he saith We will not sit downe untill he come hither in the Hebrew it is Because we will not round untill he come hither That is Wee will not sit downe to Feast before he 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 come The Table that these sit at is to be considered according to the place and that is two-fold 1. The place of Christ's siting may be meant of Heaven and if so then it sets forth the wonderfull sweetnesse of Christ even whilst he is in the Heavens then the sence would be as much as if the Church should say now while the King sits in Heaven compassed with his holy Angells and I here on Earth below there is a wonderfull distance between us and yet his sweet savour commeth unto me yea I doe smell his sweetnesse though at a great distance even as it were the precious Spiknard Myrrhe and Camphyre 2. We may take it for Christ's feasting with his people while they are here on Earth of his spirituall Banquet with his Saints feeding them with his word and graces for thus he saith Behold Istand at the doore and knocke if any man heare my voice and open I will come in and sup with him and he with me Revel 3. 20. This spirituall communion that Christ hath with his Church is called The Table of the Lord Mal. 1. 1 Cor. 10. 21. and it signifies that blessed sweet and heavenly communion betweene Christ and his Church Hence Observe That there is a mutuall feasting betwixt Christ and his Church The unity and communion that we have with Christ is set forth to us in our siting downe with Christ at his Table to the end we may partake with him of his spirituall dainties and heavenly Manna with which he feeds and refresheth his Saints It is most true that we have nothing to invite or welcome Christ but he sends provision of his owne and comes as
a terme not far from theirs call it Lawander Another sort was called Nardus assiria of which was made an ointment of all others most precious and saith Pliny of all other spices Spikenard is of greatest estimation the ointment of Spikenard was very precious which Plin. l. 12. cap. 12. they used to powr out and anoint men with such was the ointment that Mary anointed Christ with as hee sate at Table and the house was filled with the odour of the ointment John 12. 3. Mar. 14. 3. This Spiknard was very costly and precious as may appeare in that it grew in India or in Assyria And for this most precious oyle which was made of this sweet plant of India it had the nature of a warming piercing digesting The herb it self is hot in the first degree and dry in the second whereby it falleth out that it is of an excellent comforting nature and also repercussive Now under this odoriferous nard we may mistically understand the most precious gifts and graces of the spirit of Christ either First as the sweetnesse of them flows from him unto the Saints or Secondly as they are planted in the hearts of his people sending forth a sweet savour from thence First we may understand this sweet ointment made of Spikenard to be meant of Christs graces in himself from which a sweet and redolent savor descends down to all his Saints The words in the originall will indifferently bear a double translation because the letter which is the affix sometimes formeth the adjective and so wee may translate it thus that which is of spikenard gave the smell thereof And so Junius renders the words According to this translation the Church praiseth the sweetnesse of Christ setting forth how Nardinum edit cdorem suum Jun. sweet he is unto her as if shee should say even now while the King my Beloved is sitting in the Heavens compassed about with his holy Angels and I here upon earth below there is a wonderfull distance between us and yet the sweet savour of him commeth unto me yea I doe smell his sweetnesse even as it were the precious ointment made of Spiknard or Secondly Wee may take the words as they are in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mea nar dus our translation My spikenard so Arius Montanus renders â—t And then wee may understand the graces of Christ in the Saints as the fruits of faith love and all the sacrifices of prayers and praises of the Saints these and many such like fruits the Saints shew forth by vertue of their communion with Christ The Apostle in Rom. 6. 3 4. sets forth this communion of the Saints with Christ under an elegant metaphor representing unto us that as Plants engraffed do receive moysture juyce and nourishment from the stock whereby they sprout out budd and bear fruit so the Saints being as it were in serted into Christ doe receive vigour and life from him whereby they walke in the spirit and become spirituall holy gracious active in all good works Now good and gracious works flowing from the Spirit of Christ are called fruits which signifie not only an issuing from the stock but the sweetnesse and pleasantnesse of them And thus the Wise man saith A good name is better then ointment Eccl. 7. 3. because it hath a good savour with it And on the contrary the Israelites said to Moses and Aaron Yee have made us stincke before Pharaoh and his servants That is in their credit good name and estimation And again in Prov. 15. 8. The sacrifice of the wicked is an abomination unto the Lord but the prayer of the upright is his delight That thing is most abominable to the Lord which the wicked think to be most excellent and whereby they think to be most of all accepted but the prayers and praises of the godly are delightfull in his eares they have the savour of a sweet odour before him First observe hence from the first interpretation That the graces which are in Christ cast a sweet odour and perfume into the hearts of all believers Ointment and perfume rejoyce the heart saith Solomon Prov. 27. 9. So all Christs graces which are the anointings of the Father upon him are sweet rejoycing the hearts of the Saints Christ was anointed with the oile of gladnesse above his fellows Psal 45. 7. His graces were matter of joy and gladnesse to himselfe and to all his Saints Christ's love is better then wine because it revives strengthens and refresheth the hearts of his servants All Christs graces are very fragrant and redolent refreshing the sences of the soule his very word and Gospel is a savour of life unto life 2 Cor. 2. 16. Secondly according to the latter interpretation observe That the graces of the Saints are very savoury and delightfull Their graces are delightfull 1. To God 2. To Man 1. They are delightfull to God as being the fruits of his own Spirit God loves and delights in none but in himselfe but when hee communicates any of the graces of his Spirit they are part of himselfe and hee greatly delights in them As a Father delights in his Child because he seeth part of himselfe in his Child so the Lord conveyeth his owne grace and image into our hearts and then delights to see them there 2. The graces of faith love prayer and praises of the Saints are acceptable to God by the mediation of Jesus Christ Thus the Apostle saith his preaching of the Gospel was unto God a sweet savour of Christ in them that are saved and in them that perish 2 Cor. 2. 15. Hee alludeth to the ointment of the Priest and the sweet incense which they offered unto the Lord. And David prayeth that his prayer might be directed before the Lord as incense Psal 141. 2. He meaneth such incense or perfume which was a confection of sweet spices made after the Art of the Apothecary pure and holy and was by the Priests burned upon the golden Altar every morning before the Lord Exod. 30. 34 35 36. Which Incense was a figure of the prayers of the Saints acceptable to God through the mediation of Jesus Christ And thus it is said of Noah's burnt-offerings which he offered after the deluge of waters ceased that the Lord smelled a savour of rest in them Gen. 8. 20. And Christ is called that Angell that stood before the Altar having a golden Censor and there was given unto him much incense that he should offer it with the prayers of all Saints upon the golden Altar which was before the Throne Rev. 8. 3. That is Christ the Angell of Gods presence who had a golden Censor as the High Priest had to offer Incense Heb. 9. 4. unto whom was given much incense like those sweet spices which the Priests burnt upon the golden Altar Exod. 30. 34. which he was to offer with the prayers of the Saints mingling the sweet odour of his own merits with their prayers and so
understand it for the adjunct of time to wit All night c. the night commonly signifieth the time of darknesse and affliction it being the time of solitarinesse and meditation as in Psal 77. 3 4. 6. Psal 63. 7. And so in Isa 26. 9. With my soule have I desired thee in the night yea with my spirit within me will I seeke thee early That is in the greatest fears and dangers I have made my addresse unto thee That noteth that Christ with his consolations should be her continuall joy and comfort whom shee would rest on in the times of the greatest tentations and troubles Betwixt my Breasts The Hebrew word that signifies a Breast or Pap is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mamma a Child 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Effudit quia mammae effunduns lac derived of a Chaldae word that signifies to powre out because Milke is powred forth from the Breast The Church seemeth to allude to the manner of women and Maids who were wont to weare betwixt their Breasts or in their bosomes Nosegays as we call them made of very odoriferous and sweet smelling flowers of which they made great account esteeming of them as a principall part of their Ornaments So the Church here finding and feeling her wel-beloved to be so sweet unto her saith that he is as a bundle of sweet Myrrhe and that shee will set him in her bosome even betweene her Breasts and there he shall remaine that shee may alwayes smell his sweetnesse Shee sheweth also of what great account Christ was to her that shee would place him so nigh her heart as it were as betweene her Breasts that as the Apostle saith Christ might dwell in her heart by faith Ephes 3. 17. Or the Breasts may signifie the ministry of the Church feeding of the Saints with the sincere milk of the word that they may grow thereby 1 Pet. 2. 2. According to this the Prophet saith Rejoyce yee with Jerusalem c. that yes may suck and be satisfied with the Breast of her Consolations that yee may milk out and be delighted with the abundance of her glory Isa 66. 10 11. According to this Interpretation the Church declareth how exceedingly shee should be nourished and fed by the sweet administrations of Christ unto his Church and that shee should be spiritually nursed with her and receive abundance of consolation from her being nourished together by the doctrine of the Gospell of Jesus Christ Let us take a few Observations from hence A bundle of myrrhe c. Myrrhe you heard was very sweet in smell but better in tast and it was a precious ingredient in the holy Oyle Hence Observe First All the dispensations of Christ are very sweet and savory unto a beleiving soule There is such a kind of complacency or well-pleasednesse in the hearts of the Saints that they doe as it were acquiesce and rest well pleased in his grace and goodnesse It is true Christ is in this world a kind of a bitter sweet unto his Saints as I may so say but his sweetnesse doth swallow up all his bitternesse his bitternesse is in the lowest degree but his sweetnesse in the superlative so that let his dispensations be what they will his Saints are never weary of him yea they take pleasure in infirmities in reproaches in necessities in persecutions in distresses for his sake and when they are weake in themselves then they are strong in him and more then Conquerours as saith the Apostle And thus Christ is wellcome to the Saints upon any conditions whatsoever Let him come with a smile or with a frowne with a rod or with sweet imbracings in what shape soever he represents himselfe he is accepted of them Thus it was with Peter Lord if it be thou saith he bid me come unto thee on the water So it is with the Saints they refuse not to venture even upon the Boisterous waters to goe unto Christ When Samuel told Ely of judgement to come upon his Family It is the Lord saith he let him doe what he will So David I was dumb and opened not my mouth because thou didest it Psal 39. And Job Though he kill me I will trust in him Hence it is that the Children of God though they walke in darknesse and have no light at all yet they will trust in the name of the Lord and stay themselves upon their God Isa 50. 10. Though Christ be like myrrhe somewhat bitter in tast in respect of the amarulency and bitternesse of trouble tentation and the Crosse yet he is also sweet like a bundle of myrrhe refreshing the senses of the soule yeilding of them abundance of sweetnesse and satisfaction Secondly Observe That all our comforts in Christ are very sure comforts All his graces goodnesse and sweetnesse is as a bundle or bag of myrrhe bound up safe for us Hence the Apostle saith there is laid up for him a Crowne of righteousnesse 2 Tim. 4. 8. It was kept sure for him yet was treasured up for him as we use to treasure up Jewells and precious things So the Apostle Peter saith our Inheritance is reserved in Heaven for us 1 Pet. 1. 4. These things are kept sure and certaine for us they are not given to us as grace was given to Adam who might lose it at his pleasure but we are kept by the power of God through faith unto salvation Vers 5. Hence it is the Covenant of grace and of eternity is called The sure mercies of David Isa 55. 3. So are all things we have in Christ very sure and safe our comforts in him are sure comforts our peace a sure peace our joy a sure joy and the sweetnesse and redolency of his graces are sure unto us they are in him as myrrhe bound in a bundle or put into a bag which cannot be lost My Beloved Christ having called his Church his Love here shee returnes the same Epithite unto him againe Hence Observe That the Saints returne love to Christ for his love first manifested unto them Thus we have the Apostle We love him because he loved us first 1 John 4. 10. The flame of Christ's love warming of our hearts doth kindle a fire of love burning toward him againe The Trumpet of his goodnesse doth cause his people to eccho back praises unto him If first he love us we then can love him if first he praise us we then can praise him if he goe before and draw us we shall follow after Then let us eye Christ loving exalting and praising of us that so we may abundantly love exalt and praise him My Beloved is unto me The Church doth apropriate the sweetnesse of Christ unto her selfe Hence Observe That the Saints doe apply all the benefits of Christ vnto themselves in particular We have an example of this in the Apostle when he saith Christ loved me and gave himselfe for me Gal. 2. 20. He applieth the benefits of Christ's death to himselfe in particular And Thomas my
all mercy grace and love compacted together there is no grace but it is in the cluster of mans redemption as mercy justice power wisedome love and free grace all these are gloriously manifested in the worke of our redemption Now all the graces of our redemption in Christ have a fragrancy and a sweet odour with them they are likea cluster of camphire for their sweet odoriferous smell whereby the Saints are continually refreshed and comforted In the Vineyards of Engedi Engedi was the name of a place in the Tribe of Judah appeareth Josh 15. 62. It should seem to be a City famous for sweet smelling trees and of a very fruitfull soile for Gardens and Vineyards This City Engedi was sometimes a place of safeguard and defence unto David when he hid himself from the fury of Saul as in 1 Sam. 24. It was called Hazazon Tamar 2 Chron. 20. 2. where Jehosaphat prayed and was delivered from his Enemies It was also a place full of rocks and wild goats adjoyning to the Sea-cost This noteth unto us the great victories which the Church obtaineth by Christ hee hath brought a full redemption unto his people and will give them victory over all their enemyes The word Engedi 〈◊〉 or Gnen-gedi is a compounded 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 word the first part signifieth an eye or fountaine the latter part of the word signifies a Kid or a company hereof it was that Leah's adopted sonne Gad tooke his name which signifies a troop or company Considering the rocks and wild Goats in the bounds of Engedi here may be an allusion from those young Goats who from the Rocks would not onely cast their eyes upon the Fountaines below which were their watering places but also upon the Vineyards desiring to root up and spoil the Plants there But as the owners of the Vines would wall and fence their Vineyards in such a manner that these Goates or Kidds which longing and bleating after the pleasant plants could not come to spoile them even so it is with the wicked persecutors of the world they may see and cry after the Saints and much desire their destruction but Christ the owner of this Vineyard hath set a hedg about his Saints as hee did about Job so that Satan could not touch his soule and Christ himself is a wall of fire round about his Church Zech. 2. 5. where the holy Ghost alludeth to the practice of Travailers in the Wildernesse who surrounded themselves with a fire and did thereby fray away the wild beasts and kept them off from annoying them Christ is such a defence unto his people and therefore they must needs be in great safety who have such a defence notwithstanding all the attempts of the wicked against them As for these words of propriety and affection My beloved is unto me c. Having spoken of them in the precedent verse I shall not repeat them again but shall only give you two or three Observations from this verse First Observe That redemption by Christ and the fruits thereof are very savoury and delightfull unto the Saints The pardon of sinne and reconciliation with God through Jesus Christ with that spiritual peace flowing from thence with all those heavenly graces that follow and accompany this redemption these cannot but be very delightfull and precious unto the Saints yea and much more precious and sweet then all camphire and Cyprus trees are unto any worldly sense Here is as it were a cluster of graces compacted together and that do shine forth together most gloriously being the very life of a Christians joy and comfort In our redemption there is as I said before a cluster or heap of mercies and graces compacted together as rich mercy extended to the vessels of mercy the Sts are made vessels of mercy by redemption these vessels are filled full of mercy mercy is manifested upon them There is also rich love in our redemption in that the Father gave his Sonne to death for us and the Son also gave himselfe and laid down his life for us greater love then this was never shewn by any Again Free grace doth exalt it selfe in this work also for we were bought with a price that not with our own but with the precious blood of Jesus Christ In a word in our redemption all the attributes of God shine forth most gloriously as for justice it is honoured because it is satisfied and for mercy it is enlarged and hath a portion aswel as justice his power is magnified in effecting such a glorious work and his wisdome in finding out and in contriving and in finishing the worke of our redemption Here are graces compact together even as clusters of berries on the Cyprus tree Thus Christ is sweet to his Saints in redeeming and saving of them hee is like a cluster of camphire or of cyprus Secondly observe That Christ will be a safeguard and shelter for his Saints in the middest of the greatest dangers Wicked men may look down from their mountain and behold the Saints in Christs vineyard and desire much to spoile those tender plants but Christ will be a wall of defence unto them Thus David declareth the Lord to be his defence and hee expresseth it nine times together in Psal 18. 2. The Lord saith he is my rocke and fortresse c. Two names of a rock are in this verse the first is Selaugh a firm stony rock the latter is Tsur a strong or sharp rocke he is saith hee My deliverer my God my strength in whom I will trust my buckler and the horn of my salvation and my high tower A horn signifieth power and strength Psalm 92. 11. and therefore they signifie the great Monarchs and Kings of the world Dan. 8. 21. An high tower hath it's name in Hebrew Misgah which is an exaltation that is an high Tower or Fort wherein men are protected from danger and invasion and he addes my refuge that is saving me from all wrong and violence of men And this is that which Christ hath promised to his Sains never to leave them nor forsake them Heb. 13. 5. There are no lesse then five negatives in this place to strengthen and confirm our faith in the truth of the promise And it is as if he should have said I will in no wise whatsoever come of it at any time forsake thee mine eye shall be still over thee and I will watch over thee for good continually So the Lord promiseth to be with his people in the greatest danger when they passe through the water and when they walke through the fire Isa 43. 2. Fire and water are two most devouring Elements good servants but bad masters as we say and therefore here they are put for all other perillous and dangerous kinds Christ will save and deliver his people from them all We read Dan. 3. 25. That the three children were cast into the fiery furnace but what said the Tyrant I see foure saith hee and
doctrine of faith did as it were stay and uphold the Churches of Christ Of our house Our house Or the houses of us for the Catholick body is distinguished into sundry particular Congregations or Churches in every of which as in sundry Nurceries the Saints are brought up and Nursed The Church is called the house of God 1 Tim. 3. 15. which is Interpreted to be the Church of the living God the pillar and ground of truth And so the faithfull are called the house of God Heb. 3. 6. But what is this Palace It cannot be so properly meant of Heaven in which the Saints shall dwell for ever but rather of an house while they are yet in this World and this house is the Church of Christ she is the Temple of the living God Every faithfull soule is the habitation of Christ and hence it is that the Psalmist calls upon men to open the doors of their heart to receive Christ Lift up your heads yee gates and be ye lift up yee everlasting doors and the King of glory shall come in Psal 24. The beams of our house are Cedar The beams of this spirituall house are set forth by the matter they were of they were of Cedar Cedar is a Tree very common in Mount Lebanon and as some say like unto Juniper or rather to Cypres for leafe but for the Tree it selfe it is tall and strong and the wood of permament nature and of a very sweet smell and it rotteth not nor admitting any worme Now the Saints who are the beams rafters and materialls of this house are compared to Cedars in Psa 92. 13. And Balaam likeneth the Tabernacles of Israel unto Cedar trees beside the waters for goodlinesse Numb 24. 5 6. This wood was used in Solomon's Temple 1 K. 6. 36. And he made Cedars like Sycamore Trees which are in the val ' for abundance 1 Kings 10. 27. Prefiguring the Saints of whom the spirituall Temple of the Lord was to be built the Saints are as living stones put into the edifice or building of Christs spirituall Temple Thus is commended the matter of the beams of this house wherein is set forth the stability and strength of this house or houses Now followeth the seting forth of the excellency and statelinesse of this house And the rafters or gallerirs of firr Rafters or Galleries as the word borrowed from running intendeth Galleries were certaine walking places which were built on the tops of houses Now in such Galleries as these men were wont to walke and converse together So here these Galleries in Christs house may signifie the sweet conversing the Saints have with Christ in the communication of all his graces These Galleries are set forth by the matter they were of Of Fir Our Translation saith of fir some others Cypres the Hebrew Brothim whose singular for the forme of its Characture may be Brut is turned by the Latine word Bruta which was a Tree as Pliny recordeth Plinie in Lib. 12. Cap. 17. like to a broad Cypres tree with whitish boughs of excellent sweet savour much like unto Cedar This sets out unto us the excellency of Christs Galleries wherein he doth sweetly converse with his people and wherein his people doe contemplate of divine things These Cedars and Brutine trees may both be applied unto the persons of the Saints and also unto the doctrine of faith wherewith the Curch is built upon Christ the chief corner Stone as in 1 Cor. 3. 9 10 11 12. where the Apostle saith No man can lay any other foundation then that which is laid which is Christ Now saith he if any man build upon this foundation Gold Silver precious stones c. That is meant of the Saints who are the super-structure built upon Christ the foundation thus was the building of the new Jerusalem whose twelve gates were of pearles and the street of the city was pure gold Rev. 21. 21. Now all these similitudes doe set forth those holy persons and graces wherewith the Church should be adorned all those things signified by the houses of Cedar and by the Galleries of fir are strong and firme and very redolent and savory unto the comfort of the Saints and the glory of Christ In the Verse before Christ and his Church sung the prayse of their Bed here they sing the praise of their Houses Hence Observe 1. That the Saints are Christs house They are called the house of God 1 Pet. 4. 17. and the Temple of God 2 Cor. 6. 16. Heaven is his house where he manifesteth his glory and the world is his house where he manifesteth his power and wisdome but the Saints are his house where he manifesteth his especiall grace and favour The Lord dwells with the humble spirit Isa 57. 15. That is he is present with them to cheare and comfort them with his grace and spirit Now the Lord maketh use of the Saints as men doe of their houses 1. Men use to abide and be resident in their houses a house is a place of residence So Christ is alway present with his Saints by his Spirit unto the end of the world Matth. 28. 18. And lo saith he I am with you unto the end 2. Men doe refresh themselves by eating and drinking and the like in houses thus Christ is said to feast and sup with his Saints Revel 3. 20. Christ doth converse familiarly chearfully and comfortably with them as friends use to Feast and make merry one with another 3. Men doe take great delight and contentment in their houses as being a part of their worldly excellenency So Christ taketh great contentment and delight in his Saints The upright are his delight Prov. 11. 20. 4. Men lay up their greatest treasures and their most precious Jewells in their houses So doth Christ he comes into the soule his house to bestow his Jewels and to spread his treasures of grace there he makes the spirit of glory to rest upon his Saints 1 Pet. 4. 14. Now as the glory of Christs house is set forth so also is the glory of the beams or rafters thereof commended unto us You heard that these beams were applied to the persons of the Saints wherewithall the house of Christ is builded Christ is the Foundation and the Saints are the super-structure put into the building This is that the Apostle tells us 1 Pet. 2. 4 5. To whom comming that is unto Christ as unto a living stone yee also saith he as lively stones are built up as spirituall house an holy Priest-hod to offer up spirituall Sacrifices acceptable to God by Jesus Christ So Gods house is built of Saints of lively stones such as have received life from him this house is Gods dwelling place where he communicates both grace and glory And it is called a spirituall house because it is built up by the Spirit of God Now as Christs house is commended by the beams thereof so the beams or rafters are set forth by the matter they are of
and that is Cedar Hence note That the Saints who are the materialls of Christs house in respect of their excellency are called Cedars Cedar was used in Solomons Temple 1 Kings 6. 36. and did prefigure the Saints under the Gospell Church And the Saints are compared to Cedars Psal 92. 13. Now the Saints may well be compared to Cedars in diverse respects but especially in these that follow 1. The Cedar is a very tall and high tree all other trees are but shrubs unto them So are the Saints in their gifts in their graces in their priviledges and attainments they are above the men of the world and therefore they are taller then the people by the head and shoulders as it was said of King Saul Solomon confirmeth this and saith The righteous is more excellent then his Neighbour Prov. 12. 26. 2. Cedar is a tree of incomparable strength So the Saints are made stronger then their enemies they are so strong that they are become more then Conquerours through him that loved them 3. Cedar is a very durable wood So the Saints are such as endure to the end they stand fast in the faith of Jesus Christ and are not moved away from the hope that is in them Though they walke in the midst of temptations yet they never give over their hope Though thou kill me saith Job yet will I trust in thee And though the Saints walk in darknesse and have no light at all yet they will trust in the name of the Lord and stay themselves upon their God Isa 50. 10. 4. Cedar rotteth not no more doe the Saints decay in their graces Indeed there may be some spirituall languour or deadnes befall them by reason of some desertion or temptation and the like but for the graces of the Spirit in them they never perish nor decay 5. Cedar as some report will not admit of any worme no more will the Saints admit of any worm of coveteousnesse or any worldly thing to consume them or eat them out 6. Cedar is very sweet of smell So the Saints are odoriferous and redolent of savour in all their Sacrifices to God by Jesus Christ and to man in their lives and conversations 7. Cedar as some say will putrifie and kill things that are living and restore and conserve that which is rotten So the Saints have received power and grace from Christ to kill and mortifie all their lusts and have also received power from him to live and revive although dead before This Christ himselfe tells us John 5. 25. The dead shall heare the voyce of the Son of God and they shall live 8. And lastly the Cedar is more fruitfull in age then before and for this cause are the Saints compared unto Cedars in that as Cedars they grow from perfection to perfection bearing most fruit in their age as it is in Psal 92. 14. a Christian is a Cedar set in Christ the chiefe Cedar he is a plant that grows in him he hath eternall root and therefore he flourisheth eternally Lastly from the Galleries of converse and contemplation Observe That Christ doth sweetly converse with his people in his Galleries of contemplations Galleries are for walking and walking for converse Christ hath his Galleries where he doth converse with his Saints Now it is by faith we must ascend up into these Galleries and being there we may with Abraham see Christs day afar of and rejoyce It is in these Galleries where we may with Jacob see a Vision of Angells ascending and descending upon the Son of man Here is that Mount that with Moses we may see all Canaan before we come there and with Peter James and John we may see Christ in excellent and transcendent glory In these Galleries it is that Christ reveals such glorious secrets unto his people which are unpossible to be uttered as he did unto Paul in his rapture 2 Cor. 12. 4. I heard things saith the Apostle which is not lawfull or is unpossible for a man to utter That is none but God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 himselfe could reveale such things unto me In a word Christ doth take the soul into these Galleries and sheweth it all the glory excellency riches and glory of heaven and doth also to the unspeakable comfort of his Saints assure them of the fruition and enjoyment of all these things Thus much for the first Chapter CANTICLES CHAPTER II. VERS 1 2. I am the rose of Sharon and the Lilie of the Valleyes As the Lilie among thornes so is my love among the daughters THIS Song is called the Song of Songs as you heard from the Title of it not onely from its excellency but also as some suppose because it doth containe in it diverse Songs If so then we have finished one Song in the former Chapter in which we left Christ and his Church in the Galleries of contemplation In that former Chapter the Church began the Song and both Christ and she did joyntly conclude it In this Chapter are two parts In the first part the Bridegroome Christ commendeth himselfe and his Spouse and this is contained in the two first Verses of this Chapter In the second part the Bride praiseth the Bridegroome reciteth his benefits to wards her and earnestly desireth his continuall presence and favour and this reacheth from vers 3. to the end of the Chapter The Bridegroome setteth forth her own dignity and the Brides vers 1 2. She again answering praiseth him and declareth the favours that he hath bestowed upon her in leading of her into his Banqueting house sustaining her with Flagons and comforting her with apples even when she was ready to faint Vers 3 4 5 6. Afterward she declareth the comming of the Bridegroome unto her his calling and making large promises unto her from the 7. Verse unto the 13. And therefore she not onely rejoyceth in his communion but desireth also his presence untill all his promises be fullfilled from vers 14. unto the end of the Chapter Vers 1. I am the rose of Sharon and the Lillie of the Valleys In this Verse we have Messiah's declaration of his owne excellency and this is done by way of comparison 1. His commendations are held out to us under the resemblance of a rose which rose is set forth by a certaine peculiar Field where it grew which from the Originall appeareth to be Sharon I am the rose of Sharon 2. He doth assimilate himselfe to the precious Lilie which Lilie also is commended by the fertility of the place where it grew to wit in the Valleys or the low and moist places of the Earth And the Lilie of the Valleys I am the rose of Sharon c. The Pronoun Ani which signifieth in our tongue I is common both to man or woman as I man or I 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 woman so it cannot be decided by the forme of Speech whither Christ or his Church uttered these words hence it is thought of some to be
and fouls of the aire Act. 10. 12. And the Apostle was bid to arise and to slay and eate Now by this he was taught that not only the Gentiles as well as the Jews were admitted into Christ's kingdom but of every nation as himselfe afterwards expounds it he that feareth God and worketh righteousnesse is accepted of him vers 35 We read that the fleece of Gideon was first wet and the bean-floor dry then afterwards the barne-floore was wet and the fleece dry so God gave his law first to the seed of Abraham and not unto the Gentiles then the Gentiles which were the wild olives were ingraffed and the naturall olives were rejected but he will at length save both Jew and Gentile The Scripture it selfe speaks thus Isa 56. 6 7. God promiseth that he will bring the sonnes of the stranger that is the Gentiles to his holy mountaine and make them joyfull in the house of prayer and their burnt-offerings and their sacrifices shall be accepted upon his Altar for saith hee my house shall be called an house of prayer for all people So that Christ was an Altar for all nations where on both Jewes and Gentiles were an offering acceptable to God And a like place there is in Isa 60. 7. All the flocks of Kedar shall be gathered together unto thee the Rams of Nebajoth shall minister unto thee they shall come up with acceptance on mine Altar and I will glorifie the house of my glory Here Christ is made an Altar that makes the Gentiles as I may say a sacrifice of a sweet smelling favour unto God Fifthly the flower of the garden is only for pleasure but the flower of the field is for profit it is medicinable and fit for an ingredient inelectuaries to heale diseases So looke upon Christ as upon the most gainfull and profitable thing to the soule that can be imagined nothing more fit and commodious nothing more enriching then Christ is he is gaine for himselfe without relation to any other besides himselfe he is a rich and inestimable treasure to the soul Wisdome is better then Rubies and all things that may be desired are not to be compared to it Prov. 8. 11. And doubtlesse Christ is the wisdome there spoken of So for the rose of Sharon it followeth The lilie of the vallies Here Christ doth assimilate himselfe to the precious Lilie The lilie saith Pliny is next in nobility Plinie Nat. Hict lib. 25 cap. 5. unto the rose The Scripture sets it forth to be a glorious and amiable flower even Solomon in all his glory was not arrayed like one of these saith Christ Matth. 6. 29. Christ doth assimilate himselfe to the precious lilie or the valleys and that in these respects First The lilie is a flower of hot quality so that as Christ was compared before to a rose of cold quality because he cooles his Fathers wrath and because he cooles the hot distempered lusts in the soule so here he is compared to a Lillie which is hot in operation because he doth warm and revive his people Secondly the Lillie is of an excellent cleer colour it was of a super exexcellent beauty according to the fore-named place Mat. 6. 29. Solomon in all his glory was not arrayed like one of these But behold Jesus Christ a greater then Solomon is here Matth. 12. 42. compared to the lillie of the valeys which farre surmounted Solomon in all his glory Christ was cloathed with the Spirit of God It was said of him the Spirit of the Lord is upon me Isa 61. 1. And God saith I will put my Spirit upon him Isa 42. 1. That is I will cloath him with my Spirit Now if the Spirit be his garment then no creature nor all the creatures in the world can compare with him in glory Thirdly the Lilie is is called of the Hebrews Soshan which signifies the flower of six because of his six leaves we have the same expression in the Title of Psal 45. It is dedicated to him that excelleth on Shoshannim that is on six stringed instruments The Hebrew word is derived of Shesh that is six So in six dayes God created the world so the creation of the new Heavens and new earth is agreeable to the former which shall be done by Christ Fourthly The Lilie is of golden colour within so is Christ full of golden graces he is a head of gold Song 5. and he makes his Members sutable by issuing out of himself golden streames of grace into their hearts Fiftly The higher and the taller the Lilie's stalke is the more dependent and hanging downe is the head thereof thus it was with Christ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the forme or essence of God or in the nature and condition of God yet he tooke upon him the state and condition of a servant He thought it no robbery or rapine to be equall with God yet he suffered himselfe to be denuded and robb'd of his glorie by sinfull men God cals him the man that is his fellow Zech. 15. 7. and yet he was made a fellow to Theeves and malefactors and though he was full of glorie and excellency yet he emptyed himselfe of all for so are the words of the Apostle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he evacuated or emptyed himselfe that is he reduced himself as it were to nothing he did as it were exhaust and draw himselfe drie he did for a time deny himselfe casting aside his robes of Majesty by his voluntary condiscending to such a low debasement as he under-went for us Sixthly The Lilie is a flower of a redolent and sweet savour so Christ in all his graces is much more sweet and ravishing Now for the valleys where these Lilies grew it notes unto us First That Christ's condition was meane and low in respect of outward things he is not the lofty Cedar but the lowly Lilly But though Christ was like a Tree whose root was in the earth yet his fruit reached as high as heaven Secondly The Valleyes note unto us the fruit and benefit of Christ's humiliation for the Lilie of the valleyes is capable of more moisture then is the Lilie of the mountains even so Christ by debasing himselfe received abundance of grace and glorie from the Father and wee also are exalted by his debasement for by a supply of his grace notwithstanding our low and base estate are made sweet and amiable like the Lilie as the Lord saith I will be as the dew upon Israel he shall blossome as the Lilie and strike forth his roots as Lebanon Hos 14. 5. So much of Christ's speech touching himselfe having so compared himself to The rose of Sharon and the Lilie of the valleys Now followeth his speech touching his Church Vers 2. As the Lilie among Thorns so is my love among the Daughters Now Christ utters the commendations of his spouse where he confirmeth and amplyfieth the former speech preferring her above other people as the Lilie is above Thornes and Thistles
Christ far excelleth all the great ones of the world for beauty sweetnesse and comfort So is my beloved among the sonnes c. Christ was the first-borne of God and therefore he was set above all the Kings of the Earth Psal 89. 28. The first borne among the Jewes was the principall and had three prerogatives first a double portion of goods Deut. 21. 17. Secondly the rule or government 2 Chron. 21. 3. Thirdly the Priest-hood Numb 8. 14. 15. Now Christ is called the first-borne of God to shew that he is to be worshipped and honoured above all things he is said to be the first-borne of every creature and the first-borne of the dead that in all things he might have the pre-eminence Col. 2. 15. 18. And therefore was to be worshipped of all the Angells of God Heb. 1. 6. And is the Prince of the Kings of the Earth Revel 1. 5. Thus much for the comparison it selfe now followeth the fruits or effects thereof I sat downe under his shadow with great delight and his fruit was pleasant unto my tast Here the Church declareth the fruit of Christs shaddow and fruitfulnesse and withall expresseth her earnest affection that she hath to be kept under Christs power and under his protection from persecution and affliction Vnder his shadow c. This comfortable shadow is the shield of protection and defence The tree shaddoweth from the heat of the Sun so Christ shadoweth from the wrath of God and from the persecutions of men The shaddow of Aegypt that we read of in Isa 30. 2. and the shadow of Heshbon Jer. 48. 45. signifie the defence wherein men trusted now such a shadow of defence is Christ unto his people I sat downe with great delight We may read the words thus I much desired that I 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Desidera vit optavit cupivit concupivit might sit c. The forme of the Hebrew word doth increase the signification so that it noteth a continuall and fervent desire of that which is pleasing delightfull or profitable so that the sence is as much as this I did much please and delight my selfe to sit under his shadow c. By siting is meant abiding or resting as in Psal 91. 1. He shall lodge or abide under the shadow of the most high The shaddow of a tree is comfortable and doth refresh those that are parched with the boyling heat of the Sun The Church is under hot persecutions being in the world as a lilie among thornes she is also under wrath reveiled by the Law therefore she taketh so much delight under Christs shaddow in him she findeth rest and peace and therefore she siteth downe and remaineth under his shaddow because he hath delivered her from the wrath to come 1 Thess 1. 10. In whom she hath peace though in the world she hath tribulation John 16. 33. now she proceedeth to an other fruit of his goodnesse And his fruit was sweet to my tast The Church acknowledgeth that she is not delivered only from evill but made partaker of his goodnesse Fruits signifie graces and good workes Mat. 3. 8. and Gal. 5. 22. and they also signifie a comfortable reward Psal 58. Prov. 27. 18. but here wee may take them for the words and workes of Christ First Christ's words are sweet for David cries out most pathetically saying How sweet are thy speeches to my palate beyond hony unto my mouth Psal 119. 103. The Jewes confesse That never man spake like him and Peter saith Lord thou hast the words of eternall life Joh. 6. 68. Secondly Christ's workes are sweet his worke of incarnation taking our nature upon him his worke in our nature killing of sinne by his death and resurrection and all the fruits of them which are communicated unto us by the Gospel his glorious ascension in our nature leading captivity captive and giving spirituall gifts unto men his sitting at the right hand of Majesty in our nature making continuall intercession for his people his protection in times of trouble his presence in the middest of persecution in a word all the workes of his mediatourshipp are sweet yea pleasant and pleasure it selfe unto us From the first of these effects Observe That Christ is a shadow of protection unto his people As Trees are a shadow from the hot scorching sun so is Christ a shadow unto his people from the heat of the wrath of God and from the persecutions of the world Thus the Lord promseth in Isa 4. 6. There shall be a Tabernacle for a shadow in the day time from the heat and for a place of refuge and for a covert from storme and from raine The Lord doth promise by this Tabernacle to be a defence unto them against all dangers and annoyances set forth by allusions as to the cover of the Tabernacle Exod. 36. 19. and the use of the cloud Psal 105. 39. And thus wee have the Prophet saying Thou Lord hast been a strength to the poore a strength to the needy in his distresse a refuge from the storme a shadow from the heat when the blast of the terrible ones is as a storme against the wall Isaiah 25. 4. Secondly Observe That the Saints are much delighted and refreshed by this shaddow of Christ's protection I fate downe under his shadow with great delight c. Hence it is that the Psalmist cryeth Hide me from the conspiracie of the wicked and from the rage of the workes of iniquitie Psal 64. 2. This comfortable shadow this sheild of protection the Saints most of all desire in the suns heat of persecution hither they flie as Doves unto their culture house as the Child in the mother lapp Christ was a shadow unto his Church in respect of the weight of her sinnes she being terrifyed with the curse of the Law which herselfe could not beare now under this distresse of mind she flyeth unto Christ for succour to be shrowded and protected by his grace and to be covered by his righteousnesse from that terrible curse When the soule is full of restlesse vexations fluctuating and tumbled up and downe in a whole Ocean of perplexities and fears and can see no shoare no land no creek or haven of comfort then it must into the Arke then it uses the Soliloquie of the Psalmist returne unto thy rest O my soule then it cries out with the blessed Martyr O! none but Christ none but Christ there 's my Arke there 's my rest there 's my refuge there I shall fiinde reliefe and releasement or else no where Christ will be a calme to me after a storme he will dispell and drive away all these clouds he will hold my head above the water and keepe me from sinking he will be light and joy and unspeakable solace after al these distempers thus the poore afflicted soule as a Prisoner of hope as the Prophet speakes Zach. 9. 12. returnes unto Christ as to it 's strong hold Christ is called the propitiat orie Rom. 3.
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
above all other societies whatsoever because unto her Members are committed the Oracles of God as the Apostle speakes of the Church of the Jewes Rom. 3. 2. unto whom also pertained the Adoption and the glorie and the Covenants and the giving of the Law and the service of God and the promises Rom. 9. 4. Secondly Jerusalem was eminenter then other places for it is said they went to Jerusalem and down to Aegypt and other places so the Church is from above Gal. 4. 26. because it hath its originall from above and steeres its course towards heaven above Thirdly Jerusalem was a Cittie compact in it selfe Psal 122. 3. So is the Church the body of Christ compact and knit together by joynts and legiaments as it is in the naturall body for so the Apostle telleth us that The whole body of the Church is fitly joyned together and compacted by that which every joynt supplyeth c. Ephes 4. 16. Fourthly Jerusalem is a free Cittie and had many Citie-priviledges and immunities so is the Church Gaâ— 4. 26. Jerusalem or the Church which is above is free The Law was delivered in a most terrible manner on Mount Sinai and the effects thereof was nothing but bondage but after it was sent out of Zion and out of Jerusalem with the Spirit of grace and adoption and brings with it cheerefulnesse and libertie so though Agar geâ—dereth to bondage yet Jerusalem which is above is free Fifthly Jerusalem was the seat of God chosen from all places of the world as appeares Psal 132. 13 14. For the Lord hath chosen Zion â—he hath desired it for his habitation this is my rest for ever here will I dwell for I have desired it So the Church of Christ is his seate where he dwels and holds forth the word of life and distributes the rich treasures of grace and glory and doth beutifie it with all heavenly excellencies and priviledges of salvation Sixthly Jerusalem was the joy of the whole earth Psal 48. 2. So is the Church the joy and comfort of the word what are all the men in the world besides the Church is the seate of saving truth and is built upon the foundation of the Prophets and Apostles so that the Church is the depository of the truth that orbe out of which this glorious light shines forth and unto the Church pertains the Covenant and the promises as you heard before So much for the Parties charged Now wee proceed to the manner of the charge By the Roes and by the Hindes of the Field Some render these words thus Tarry ye abroad with the Roes or with the Hinde of the field Wee may understand it thus Yee that are by the Roes that is yee that feed your flocks abroad in the Feilds where the Roes and Hindes runne The meaning may be this get you abroad for a while take your pleasure and doe what you will only disquiet not neither vexe my beloued This is spoken by the Church after the manner of men and their wives who when they would talke off secret matters or take their rest and be quiet will bid their Children and servants get them abroad and recreate themselves where they will for a while Indeed some take the words as if the Oath were by the Roes and by the Hindes which cannot be but improper and onely figurative because Oathes and Adjurations are by the name of God onely Deut. 6. 13. We may read it among the Roes so doth Arius Montanus rather then by the Roes because the Letter Beth is here prefixed which signifieth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In capreis in Or among more properly then by The Church doth in her charge to the Daughters of Jerusalem take these creatures to wit the Roes and Hinds as witnesses against them if they neglect their charge an example we have in Deut. 30. 19. I call Heaven and Earth saith Moses to record this day against you c. This obtestation of Heaven and Earth is meant the creatures in Heaven and Earth We have the like expression in Josh 24. 27. This stone shall be a witnesse saith Joshua unto us for it hath heard all the words of the Lord. This figurative Speech is as much as if Joshuah had said to the people thus this stone shall as truely witnesse against you if you shall falsifie your promise and Covenant as if it had heard the words that were spoken Hence Observe That unreasonable creatures are called to testifie against men that deale falsly with Christ Suitable to this is that in the Prophet Jer. 2. 12. Be astonished O yee Heavens at this and be yee horribly afraid be yee very desolate saith the Lord. Implying that the very senselesse creatures were they apprehensive of such evills would abhor such dealings and tremble to thinke what the issue of them would be or that such courses were such as might justly fill Heaven and Earth with astonishment And so in Isa 1. 2. Give eare O Heavens and heare O Earth c. Because men are obstinate and senselesse the dumb creatures are called upon as more ready to heare and obey Gods word then they and are therefore witnesses for God against them And in Psal 50. 4. He will call to the Heavens to judge his people that Heaven Earth may beare record And in Job 20. 27. The Heavens shall reveale his iniquity and the Earth shall rise up against him Let us consider the nature and condition of these Roes and Hinds and then we shall see how fitly they are here brought in in this obtestation or adjuration 1. The Roes and Hinds are wild Beasts of the Field 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Militia congregatio populi axercitus and have their names of Armies and Powers and by wild Beasts the people of the world who are not of God are named so that his people are admonished not to provoke Jesus Christ least these wild Beasts among whom they live should be made instrumentall to afflict them 2. These Roes and Hinds are set forth in Scripture for their swiftnesse of foot as in 2 Sam. 2. 18. which being referred to Gods judgements may signifie the swiftnesse of Gods judgement on them that shal break this adjuration 3. These creatures are also commended for their mutuall love one to another by them is the love betweene man and wife set forth as in Prov. 5. 19. Let her be as the loving Hind and as the pleasant Roe c. That as the Males and Females of these Beasts doe dearly love one another so is the unfeighned love betweene man and wife and also betweene Christ and his Church for Christ himselfe is likened to a Roe or young Hart in Vers 9. 4. These Beasts are very much desirous of the highest places this is a property given by the Prophet Habakkuk to the Hinds when he saith The Lord will make my feet like the Hinds and he will make me walk upon mine high places Habak 3. 19. So should the
Saints walk on high places and not remaine below on Mountaines of Earth but we should Mount up to Heaven in our hearts the hill of Gods holinesse and of our happinesse unto which Paul ascended in the vision of his soul and unto which Stevens heart and eye was lifted up in the end of his Apology because his defence was in the Heavens All our Salvation joy and happinesse commeth not from the Mountaines of flesh and blood but from the Heavens 5. These creatures were often made a prey and over-reached by the Huntsman therefore Christ himselfe is called Aijeleth Kashacar The Hind of the morning Psal 22. 1. Who in that Psalme is extreamly hunted with Doggs of the Evening so are all the Saints hunted by the men of the world 6. These Hinds are very charitable one unto another it is reported of them that when they swim over a River the first sustaineth the second and the second upholds the third c. Thus the Saints are exhorted by the Apostle to beare one anothers burthens and so fulfill the Law of Christ Gal. 6. 2. Not looking every man on his owne things but every man also unto the things of others Phil. 2. 4. Thus in some measure all the Saints may be likened to the Roes and Hindes of the field not that they were to sweare by them but for whose sake and by whose means they were to take themselves bound as by a Solemne Oath not to stir or provoke Christ by any miscarriage whatsoever Thus far for the manner of his charge now followeth the matter thereof That yee stir not up nor awake my love The words may be read If yee stir and if yee stir up or If yee awake and if yee awake up for they are both 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vigilavit excitatus fu it Trausitive excitavit of one signification save they differ in forme and being both referred to the Love after mentioned they meane a stirring up more or lesse The word If used in Oaths and adjurations is a prohibition upon penalty as in Gen. 21. 23. Sweare unto me here by God If thou shalt lie unto me That is that thou wilt not lie as Psal 89. 35. Once have I sworne by my holinesse if I lie unto David That is I will not lie unto David And in Mark 8. 12. If a signe be given which is explain'd in Mat. 16. 4. A signe shall be given And so if they shall enter into my rest Heb. 3. 11. Psal 95. 11. which the Apostle openeth thus He sware that they should not enter Heb. 3. 18. It is an imperfect Speech where an imprecation is understood Stirring is opposed unto sleep and quietnesse as sitting still The Lord is said then to stir up or awake when he delivereth his Church out of trouble as in Psal 78. 65. Then the Lord awaked as one out of sleep c. That is he stirred up himselfe to punish the Philistims whereas before he seemed to sleep And the Church then stirreth up the Lord when it earnestly prayeth for such deliverance as in Psal 44. 23. Awake why sleepest thou O Lord saith the Church but these things are spoken Ad captuâ— humanum after the manner of men for properly he â—hat keepeth Israel slumbereth not nor sleepeth not Psal 121. 4. We may apply this unto the stirring provoking of Christ by sin for which he doth often chastise and correct his people as appears in Exod. 23. 20 21. Behold saith the Lord I send an Angell to keep thee in the way and to bring thee into the place which I have prepared Beware of him and obey his voyce provoke him not for he will not pardon your transgressions for my name is in him The Angell here spoken of is Christ as appears by this that he hath power to pardon sin and Gods name is in him that is he is essentially God for Gods name and attributes are his very essence So that the charge is not to provoke or stir up Christ to indignation by sin or any miscarriage It followeth the title here given unto Christ My Love This word My is not found in the Originall but we may understand it my love to wit Christ her beloved who is called Love by an excellency as in Song 1. 4. Righteous persons were called righteousnesses God is love 1 John 4. 8. and is most worthy to be loved The Church is called by the name of love in Song 7. 6. Lastly we have the duration or continuance of this charge Vntill he please Vntill it please or untill he please meaning Christ and if we take it for provoking of Christ by sin it is meant never for so the word untill doth often signifie as in Isa 22. 14. this iniquity shall not be purged from you untill yee die that is never and it is said Michal had no Child untill the day of her death 2 Sam. 6. 23. That is shee never had any Child Or it may be meant of Christ's comming in the flesh and then we must take it thus the Daughters of Jerusalem are charged to suffer affliction under the Law being shut up unto the faith that should be revealed which Law was a School-master unto Christ Gal. 3. 23. And the Church was as a Child in her nonage under Tutors and Governors under the Law Vntill the appointed time of the Father Gal. 4. 1 2. Now I say according to this Interpretation they were charged to waite in faith and patience unto the comming of the Lord as it is in Jam. 5. 7. 1 Pet 5. 6 7. and not to provoke him by Murmuring or otherwise through feare or unbeliefe Now from this weighty charge Observe First That we ought to be carefull not to disquiet Jesus Christ whilst he seeks our quiet The Apostle adviseth us not to grieve the holy Spirit adding this reason Because saith he by it yee are sealed unto the day of redemption Ephes 4. 30. So are we also on the other hand to please the Spirit as we would not turne away the Seale of our salvation The Prophet tells the reason why the Lord fought against his people Because saith he they rebelled and vexed his holy Spirit Isa 63. 10. Secondly Observe That Christ is the Churches love The love of the Saints may be divided and branched out to creatures some love to one creature and some to another but all the streame of their affections meet in Christ as the Rivers meet in the Sea and as the Sun-beams meet in the Sun As Christ eternall exceeding rich love is fastened onely upon the Church for indeed his love grows and plants it selfe there So a believers love is fixed onely upon Christ as upon its proper and onely object Thirdly in that this adjuration is limitted to the Beloveds will and good pleasure if we take it for provoking by sin Observe That our great care must be not at any time to sin against Christ to provoke him to wrath Job saith that faire weather commeth
there are in nature passages fit for concoction and digestion and also for rejection so there is in the souls of the Saints to receive that which is wholesome food and fit for the soul and Spirit Object But some may say How shall we out of our owne breasts without the allowance and approbation of those that are learned be assured that it is the holy Ghost that doth so guide us in the way of truth Answ That whereas the Apostle Paul for assurance of our salvation and that we are undoubtedly the Children of God alledgeth That we have received the Spirit of adoption and that Spirit beareth witnesse to our Spirits that we are the Children of God Rom. 8. 16. Now it may as well be demanded of them that feel this assurance in their souls how they know it to be the true Spirit of God which doth assure them which is to contradict the Apostle and to deny the principles of Religion against such there is to be no disputation The same Spirit which doth witnesse unto us that we are the Children of God and cannot deceive doth also assure us of the true voyce of Christ in the interpretation of the Scriptures and it doth assure us so that we cannot be deceived It is true that the naturall man as Paul saith perceiveth not the things of the Spirit of God for they are foolishnesse unto him neither can he know them because they are spiritually discerned 1 Cor. 2. 14. The divine writings of God will not stoop to the naturall spirit of man neither will the divine Scriptures be understood but of such as have received the Spirit of Heaven and them unto whom the Lamb Jesus Christ shall unseale the Book of Life Rev. 5. Therefore we must bring the Spirit of the Scriptures for the understanding of the Scriptures and he that is spirituall saith the Apostle judgeth all things c. 1 Cor. 2. 15. That is the spirituall man discerneth and understandeth all things which are of God and that belong unto eternall life Secondly in that the Church saith It is the voyce of my beloved Observe That Christ is beloved of his Church in what condition soever shee is in Although the Church were weake and ready to faint and felt but little divine assistance neither had shee but small discoveries of Christ yet shee saith It is the voyce of my beloved The Saints even in spiritual desertions when Christ hideth his face and vaileth himselfe from the soul I say then the Saints are enough wel-pleased in Christ though the tentation be full of amarulency and bitternesse yet in Christ himselfe there is abundant sweetnesse and satisfaction Hence was that resolution of Job Though he kill mee yet I will trust in him Hence it is also said of the Children of God That though they walke in darknesse and have no light at all yet they will trust in the name of the Lord and stay themselves upon their God Isa 50. 10. Believers can say in the middest of feares tentations and afflictions It is the voice of my beloved Thus much for the Churches acknowledgement of her sense and feeling of Messiahs approaching and gracious discovery of himselfe unto her and that by the discerning of his voice Now followeth the acknowledgement she makes of Christ by his pace which is prefaced with a word of attention and after set forth to be very speedy in these words Behold he commeth leaping upon the Mountaines skipping upon the Hils Behold is a word of attention of admiration and of asseveration as you heard in chap. 1. 15. Behold how my beloved comes running like an Hinde Hence Observe That the approaches and drawings neere of Christ unto us is matter of great observation When the Prophet Isaiah foresaw Christ comming to assume flesh he cries out Behold a Virgin shall conceive c. Isa 7. 14. The Ancients saw Christ comming afarre off Abraham saw his day and rejoyced but when John Baptist commeth he saith Behold the Lamb of God for the succeeding ages of the Church the Saints beheld Christ ascending to heaven from whence he first descended surely it should be our worke to contemplate Christs approachings to us in his spirit and in the gracious discoveries of himselfe unto us in this last age of the world Thus farre the preface Now followeth the manner of his comming which is first set forth to bee speedy He commeth leaping c. The manner of Christs comming is set forth unto us by the similitude taken from the Roes and Harts whereunto Christ is likned in the next verse which are swift and speedy in their running and skip upon hills and rocks as the Prophet Isaiah speaking of the glorious effects of the Gospell saith The lame man shall leape as an Hart Isaiah 35. 6. that is he shall goe on evenly and straightly he shall walke nimbly and cheerefully in the wayes of God Hereby then is meant the speedinesse and readinesse of Christs comming either to help and support his people or else his comming in the flesh when he would more fully discover himselfe in a Gospel-ministration Vpon the mountains These words doe marvelously expresse Christs singular love as though the Church should say the danger of the journey the hardnesse of the way neither any thing else as mans power or the like can hinder him from comming to comfort me but he will passe all impediments whatsoever as the sinnes of his people and the opposition of the world and the like And that mountains and hils are thus used may appeare Isa 40. 4. the Prophet speaking of John Baptists comming to prepare the way before Christ saith Every mountaine and hill shall be made low So the adversaries of the Church are compared to a Mountaine in Zach. 4. 7. Who art thou O great mountaine before Zerubbabell thou shalt become a plaine So that notwithstanding the sinnes of his people and the opposition of the world Christ declareth his comming by his voice to comfort his people Hence Observe That nothing can keepeback or separate Christ from his Church his love is so great towards her There be as it were high hils and mountaines of sins in the people of God which might separate and the Devill raiseth up bankes to make the way unpleasant but he passeth over all these high mountaines The Apostle tels us that his love is so abundant As neither death nor life nor Angels nor principalities nor powers nor things present nor things to come nor height nor depth nor any other creature shall be able to separate us from the love of God which is in Christ Jesus our Lord Rom. 8. 38 39. Hence it is even from that unseperable love of Christ towards his Church she so glorieth saying Behold he commeth leaping over the mountaines c. that is he commeth without let or hinderance though our sinnes be as great hils and mountains which make a great separation or distance betweene us yet he passeth over them all The
they be pulled downe and made conformable to the will of Christ The lusts and reasonings of our souls are called strong holds that exalteth it selfe against the knowledge of God 2 Cor. 10. 5. Thirdly we may understand by the wall those ancient legall ceremonies called by the Apostle a stop and the partition wall Ephes 2. 14. For Christ and the New Testament-Church were parted by that wall of Sacrifices and other Leviticall Ceremonies during the continuance of that ancient Priest-hood It was a joy to those under the Old Testament to see Christ standing behind the wall of oblations sprinklings of blood and washings and to see the light of the world behind the Sanctuaries Lamps daily burning such a sight of Christ was comfortable though it was but an obscure and glimmering sight of him This was the first impediment of the Churches sight of Christ The second followeth He looketh forth at the window Looketh forth or looketh in at the window this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Inde Hiphil 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Prospexit aspexit cum consideratione Translated looking is found but three times in Scripture and it signifieth to looke with diligence and observation making dilligent search looking narrowly and with intentive observation So that it noteth to us the care Christ hath over his Church to see how shee doth receive his word The windows here mentioned may be meant of the opening and expounding of the word whereby the Ceremonies were cleared up unto the people to which windows the Prophet tells us that the Lords Doves doe flie and flock together Isa 6. 8. The wall was a stop and these windows are a stay but lesse impeding then the former These windows were made as the Temple windows were for the letting in of light that is by ministring the knowledge of the Ceremonies that so the people might know the end and use of them who through them did contemplate and spiritually behold Christ as behind them for what can a man behold through a wall but by the windows This was the second dim representation of Christ unto his Church The third followeth Shewing himselfe through the Lattesse Shewing or flourishing or blossoming that is shewing himselfe as a flower sweet pleasant and amiable to shew that Christ commeth not to his Church empty handed but brings all graces with him The Greek Translateth it looking in according to the former word The word Translated Lattesse or Grates is not found in any other place The Greeks turne it by the nets 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Chaldee useth the word for windows This may be applied according to the windows for Grates are also to let in light Now by all this is shewed forth the manifold and diverse discoveries of Christ from time to time 1. There is a wall of partition betweene Christ and his Church 2. The Windows 3. The Grates The first kept them most a sunder the second lesse the third least of all Hence Observe That Christ hath let out his light unto his people by little and little till by degrees he make the Sun of righteousnesse to arise upon them Christ did not at the first exhibite and shew himself present unto his Church but he standeth as it were behind the wall thus Christ hath approached from the mountaines to the hils from the hils to the Temple-wals thence to the windows and lastly to the Grates or Lattice In the times of the old World he was upon the mountaines a farre off in Abrahams time as upon the hils something neerer in the discoveries of his grace in Moses time behinde the partion wall of ceremonies and legall rites in Daniels time as at the Windows yet all the godly under the Law saw him but as under types and shadows Now the new Testaments age are beholding him through the grates since his comming in the flesh this the Apostle testifieth But wee all saith he with open face beholding as in a glasse the glorie of the Lord are changed into the same image from glorie to glorie even as by the Spirit of the Lord 2 Cor. 3. 18. Here the Apostle declareth that the Gospel is full of light transforming of us with its glorious beams and that wee have a free accesse to God by the Gospell which is not like the darke vaile that Moses put upon his face but pure resplendent glasse wherein the glorious countenance of God is seene by us and we are thereby renewed as it were glorified in our minds according to the same image of God and this worke of his is still in progresse here in this life so as wee grow from grace to grace and from glorie to glorie untill wee be perfect as Christ is perfect But yet the Church knoweth Christ but in part for we see him but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 through a glasse darkely for what wee shall doe hereafter here wee see God but by reflections as it were and at second hand as in Ordinances and in creatures but then wee shall see him face to face The Lord telleth Moses that he will speake to him Mouth to mouth and by vision and not in darke words Numb 12. 8. Such is the difference betweene the knowledge we have of God now and that wee shall have hereafter as is betweene the propounding the same thing in the obscurity of a riddle and declaring of it in plaine and familiar termes or the seeing of a thing in its perfect shape and the seeing of the shadow of a thing in a glasse Now the cause of this imperfect sight of Christ is not to be imputed to God but to our Apostaticall nature covered with the vaile of fleshly understanding to which infirmitie of ours God hath applyed himselfe in shining out of his glorie unto us yet so as wee see but the image of his glorie in a glasse neither can wee contemplate in that glasse the pure and naked image of God but it is clothed and wrapped about with an intricacie of words and corporall significations according to our understandings and reasonings for the brightnesse of his glorie no flesh can behold and live but hereafter Wee shall know him as wee are knowne that is wee shall know him fully and perfectly Thus much for the Churches rejoycing in her sight of Christs approachings towards her VERS 10 11 12. 13. My beloved spake and said unto me rise my love my faire one and come away For loe the winter is past the raine is over and gone The flowers appeare on the earth the time of the singing of Birds is come and the voice of the Turtle is heard in our Land The fig-tree putteth forth her greene figs and the Vines with the tender grape give a good smell arise my love my faire one and come away HEre wee are to observe a beginning of Messiahs speech to his Church which is continued to the end of the 15. verse and all this recounted by the mouth of the Spouse she taking upon her the
wherewith God in Christ had beautified her It is a very faire terme for the greater to give unto the lesser for Christ to give unto his Church yea it is a signe of singular affection for Christ to give unto his Church before shee was arisen before shee was comencer unto his presence Hence Observe That the Church is exceeding beautifull and faire in Christs account Hence it is he gives here such a soul-ravishing title My faire one c. It is a very high expression for Christ to give to his Church but he who knows best what the Church is calls her my faire one But how comes the Church to be thus faire Her fairnesse is a derivative beauty shee is faire and comely in that shee is the Spouse of Christ and cloathed with the robes of his righteousnesse for so soone as ever we are united to Christ our sins are upon him and his righteousness upon us and therefore in Christ the Church is comely It is Christ that gives us life and puts excellent Ornaments upon us to cover our nakednesse and decks us with Jewells and Chaines of gold c. and so we become beautifull in his sight Ezek. 16. 10 13. It is Christ that cleanseth her by the washing of water by the word that he might present her to himselfe a glorious Church not having spot or wrincle or any such thing but that shee â—â—ould be holy without blemish Ephes 5. 26 27. So much for the two amiable Epithites given by Christ unto his Church in the next place followeth his Exhortation and that is laid downe in other two words Rise up and come away Rise up thou or rise up for thy selfe and for thy good 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Surge tibi sit not still under darknesse and superstition lye no longer under the burthen of legall rites and ceremonies for the time is comming on that thou shalt not be under rudiments and traditions but under a more pure Gospel dispensation Thus the Apostle bids us arise from sin he saith Awake thou that sleepest and arise from the dead and Christ shall give thee light Ephes 5. 13. That is let us sit no longer in sin but arise that Christ may give us light Come away Or goe thou or get thee away for thy selfe As God said to Abraham goe thou or goe for thy selfe Gen. 12. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Et abi abi signifying that though no other would yet he should for his owne good get him out from that idolatrous place The Church is not onely to arise and stand still but being arisen to come roundly away as it is said or Matthew that he arose and followed Christ Mat. 9. 9. And James and John lest their Nets and followed him Now Observe from this Exhortation of Christ to his Church First That there remaineth some lump of corruption in the Saints of Christ Else what need Christ call his Church from that security and Earthly-mindednesse but that shee was willing to sit downe in this world and to have her affections somewhat entangled with the cares and pleasures of the flesh Hence it is that Christ calls her with his continuall voice sounding in her ears arise O thou whom I love which art faire in my sight and come away We are ready to mind earthly things and to set up our rest here but alas the holy City where is our freedome is above indeed worldlings are not moved at all with the voyce of Christ for they can feele no tast nor-sweetnesse but in worldly things and it is death to them to heare the voyce of Christ to say Arise and come away they cannot willingly part with their treasure whereon they have set their hearts that is to say their Gold their Silver their Houses and their Lands but such are not worthy of Christ but let all the Saints hearken unto Christ's voyce and follow the Lamb whithersoever he goes Secondly Observe That Christ doth graciously invite his people to come from those things he would have them to forsake .. Arise and come away for thy selfe or for thy good Thus the Lord calls to his people to come out from that darknesse they were in saying Arise shine for thy light is come and the glory of the Lord is risen upon thee for behold the darknesse shall cover the Earth and grosse darknesse the people but the Lord shall rise upon thee and his glory shall be seene upon thee Isa 60. I. When the Lord shined forth upon his people in more glorious discoveries of himselfe he calls them away from their former condition when the Lord discovered himselfe in a Gospell dispensation his people were no longer to sit under the darke cloud of legall ceremonies Therefore let us follow the Lords call unto any dispensation of his and not to be over confident of our present ways we must remember the Lord did depart out of the Sanctuary into the Temple and out of the Temple into the ministry of John Baptist and out of John Baptist into that of Christ and his Apostles We know not what the Lord may yet bring us unto there are many glorious Prophecyes yet to be fulfilled and many glorious things are spoken of the new Jerusalem which shall descend downe from above where there shall be no need of the light of the Sun or of the Moon If the Lord shall call us from those wayes wherein we have injoyed God formerly unto an higher dispensation let us be willing to heare his voyce and to follow the Lamb whithersoever he goeth Our happinesse lies not so much in this or that forme but in the injoyment of our beloved So much for Christs Exhortation to his Church the Reason of his Exhortation followeth VERS 11. For lo Winter is past the Raine is over and gone The Church had a longing desire after a neer communion with Christ who had made some discoveries of himselfe unto her now it remaines that shee draw neer unto him to which end Christ useth quick Arguments to quicken her up to this duty his motive is from the opportunity and fitnesse of the time and therefore he saith first of all for lo the winter is past c. Winter is a time of cold hardnesse storm and tempest 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Inde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cha'd Hyems tempestas pluvia when all things lye as it were barren under Frost and Snow and cold Blasts there is no pleasure to be taken then But in the Spring time all sweet and pleasant things spring and bud forth whereas in winter all flowers and fruits are consumed and as for Exusu Chaldaeo um School in Pentaglot travell it is difficult and walking is unpleasant therefore saith Christ Pray that your slight be not in the winter Matth. 24. 20. But in the Spring time all those things are pleasant then there is the melody of the singing of Birds then there is comfort and solace to be taken in walking abroad The
Raine is over and gone Raine is over or changed that is the stormes and tempests of the winter is past away and gone and faire and pleasant weather come in the place Raine in winter is uncomfortable to travell in as in Ezr. 10. 9. The people trembled for the raine was great And in vers 13. The people were not able to stand without because it was a time of much raine Showres and tempests are very troublesome to those that are abroad or without doors These things may be apply'd First to the bondage of sin which may well be compared to the winter for as a nipping winter deflowreth the beauteous face of a Garden or Orchard so doth sin deforme and rob a people of their beauty Secondly we may apply these winter stormes and blasts to outward trouble and grievances in this life by the malice and persecution of wicked men as when Israel was under Aegyptian bondage and under the captivity of Babylon such times as these were winter seasons full of trouble and tempest Now we may apply it unto the spirituall winter of Antichrists raigne and rage after which we begin to see buddings of glory and liberty shine forth againe Thirdly Wee may apply this winter to the menaces and showring threats of the Law and this I rather understand to be the right interpretation of the words even as by the subsequent Spring I understand to be mystically meant the Gospell Now looke how the winter is to the fruits of the earth the same is the ministration of the Law to the soule The Law was promulgated with ensignes of feare namely with burning fire Blacknesse darknesse and tempest yea so terrible was the slight as Moses said I exceedingly feare and tremble Heb. 12. 18. 21. This stormie winter began with the Law in Mount Sinai when Christ came in the flesh to publish the Gospell of joy and peace the showres of judgement ended or rather the showres were changed from windie tempestuous showres to refreshing showers of the Spring-time Hence Observe That the Saints under the Gospell are under a more glorious and comfortable dispensation then the Saints were under the Law Hence it is that Christ useth this as an argument to quicken and stirre up his Church to draw neere to him namely because The winter was changed and the raine gone Now the nipping ceremoniall impediments were removed and a greater discoverie of love and grace manifested The Apostle speaking of the New-covenant saith Now that which is old meaning the Law is ready to vanish away Heb. 8. 13. that is seeing Christ is come and the time is now of the New-covenant the Leviticall ordinances which he calleth in another place carnal and all the whole forme of the legall Covenant and ceremonies formes of worship are abrogated And now saith the Apostle in Heb. 12. Wee are not come unto Mount Sinai but unto Mount Sion that is to the Church under the Gospell whereof Mount Sion was a Type Psal 14. 7. Hence it is that the Prophet Isaiah foretelling of the glorie of the times of the Gospel sayth And it shall come to passe saith he in the last dayes that the mountaine of the Lords house shall be established in the top of the mountains and it shall be exalted above the hils c. that is the spiritual glorie and grace of Christs Kingdome shall be advanced above all worldly state and power and saith he The Nations shall flow unto it and many people shall say come ye let us goe up to the mountaine of the Lord to the house of the God of Jacob c. Isa 2. 2 3. that is they shall embrane the wayes of Christ readily and spontaneously with a free spirit they shall not be filled with that terrour and amazement as the people of Israel were at Mount Sinai that when they heard the words of the Law desired to heare them no more but they shall say He will teach us his wayes and wee will walke in his pathes for out of Zion shall goe forth the Law and the word of the Lord from Jerusalem That is the doctrine of the Gospell shall be first preached in Jerusalem and from thence sent abroad into all the world Christ having used a motive to quicken his Church to come away taken from the pleasantnesse of the season to wit the spring time Now let us consider the particulars whereby this Spring is described VERS 12. The flowers appeare on the earth the time of the singing of Birds is come and the voice of the Turtle is heard in our Land VERS 13. The Fig-tree putteth forth her greene figs c. HEre wee have a particular description of the Spring by the flowers that appeare by the singing of Birds by the voice of the Turtle by the fig-tree bringing forth figgs and the Vines with their first grapes casting forth a smell c. The perswasion then being drawne from the comparison of the times Wee are to consider how it stands in the mysticall sense First Wee may apply this to the State of all the elect before their calling and then to their estate after regeneration Before they be called their hearts are even like the earth in winter under the cold frosts and stormes of sinne where can be nothing but bitternesse and things unsavourie After the Lord hath called them there is a fragrancie and heavenly dew of all graces upon the soule then the sweet flowers and wholesome fruits doe bud forth Secondly Wee may apply the words to the state of the Church under nipping frosts and stormie threats of the Law Now by the comming of Christ in the flesh and the publishing of the Gospell of peace and glad-tydings those winter-showres were changed from windy showres to showres beseeming the Spring then there was abundance of spirituall peace and joy in the holy-Ghost even heavenly melodie which is here represented by the springings of flowers and the singing of Birds The flowers appeare on the earth c. The flowers or the flowerings appeare The Hebrew word signifies any flourishing thing in Ezek. 7. 10. it is used for the blossoming of a rod By these flowers wee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Floruit Effloruit may understand First the Saints themselves which now begin to hold up their heads and of the fruits of the Spirit whereby the elect give a pleasant smell and whereby they are much adorned and comforted Thus when the Lord promiseth grace to his people he saith Israel shall blossome and bud and fill the face of the world with fruit Isa 27. 6. Though they seemed to have been so grievously afflicted that they seeme past all hope of recoverie yet they shall settle and thrive and encrease againe On the earth or in the earth which being drie and barren by nature being cursed for mans sake Gen. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is by the supply of the raine and dew from Heaven is made fruitfull so are the Saints by nature but are made
fruitful by grace Hence it is the Lord promiseth to be As dew upon Israel that he shall grow as the Lilie and cast forth his roots as Lebanon his branches shal spread his beautie shall be as the Olive-tree c. Hos 14. 4 5 6. that is as if the Lord had said I will heale their backslidings and love them freely for I will so water them with the dew of my grace and heavenly blessing that they shall be like the Olive-tree which is alwayes greene and flourishing as in Psal 52. 8. Hence Observe First That the Saints in respect of their graces are very sweet and fragrant They are compared to the flowers of the spring which are appointed rather to savour unto then to seed upon all the gracious speeches thanksgivings and prayers are as so many sacrifices of sweet smelling savour unto God by Jesus Christ The Prophet Zeph. in ch 3. 9. calleth it a pure language which the Lord would give to his people under Messits the face of the earth should be changed by the calling in of the Gentiles by their sanctification in heart tongue when they should speake the language of Canaan as the Prophet Isaiah speakes Chap. 19. 18. Secondly Observe That the Gospell makes men that are barren by nature to be exceeding fruitfull The flowers appeare in the earth c. which was naturally drie and barren Hence the Prophet Isaiah saith The Wildernesse and solitary place shall be glad for them and the Desart shall rejoyce and blossome as the rose it shall blossome abundantly and rejoyce even with joy and singing c. Isa 35. 1 2. that is the Wildernesse and the solitary place or as it is in the originall the land of drinesse or drought that is without moisture shall be a most plentifull and beautifull place by the glorie of Gods presence in his Church And in verse 6. he saith For in the Wildernesse shall waters breake out and streames in the Desart that is those that were barren before shall become fruitfull in grace and holinesse Being as the Apostle saith Filled with the fruits of righteousnesse Phil. 1. 11. So much for the first description of the Spring The second followeth The time of the singing of Birds is come The time of singing to wit by Birds The clause by Birds is not in the Originall but is necessarily understood seing not any other singing but such a singing of Birds as afterwards namely of the Turtle can here be understood that being one glorious effect of the Spring The old Latine turnes it Tempus putationis the time of lopping or pruning the Vines The Hebrew word Zamir indeed sometimes so signifieth as it signifieth also a singing as here it cannot be taken for cutting but for singing because afterward we have Vines brought in with their fruit and therefore cannot be the time of pruning and lopping Arius Montanus renders it Tempus cantus a time of singing Birds in Scripture are considered Sometimes in a good part Sometimes in an evill  1. They are taken in the evill part Matth. 13. where the Birds of the Aire steale away the seed of godlinesse 2. They are taken in a good sense as Levit. 12. 6. where Doves and Sparrows are an analogical Sacrifice to God as also in flocking of Fowles for such supply of oblation unto Noah's Arke Now for the first sort of Birds they are such as John speaks of in Revel 18. they be a Cage of uncleane and hatefull Birds whose Song is vanity and discord but for the singing here introduced intimates unto us the Song of Christs people who feeling the comforts of the Gospell and of the Spirit doe sing his praise and with Psalmes and Hymmes and spirituall Songs doe sing and make melody in their hearts unto the Lord Ephes 5. 19. The holy Ghost here alluding to the sweet accents of Birds Let us Observe hence First That the Gospell of Christ fills mens hearts and mouths with joy and praises The Gospel is cal'd good tidings Isa 61. 1. And tidings of great joy Luk. 1. 19. 8. 1. Rom. 10. 13. And thus we have the Prophet saying They shall lift up their voyce they shall sing for the majesty of the Lord c. From the utmost parts of the Earth have we heard songs glory to the righteous Isa 24. 14 16. And againe speaking of the times of the Gospell he saith Then shall the lame man leap as an Hart and the tongue of the dumb sing c. Isa 35. 6. That is they shall sing Songs of joy and praise to the Lord when the Gentiles began to appeare a Church then shee began to sing the praises of Messiah Secondly Observe That the ministration of the Gospell is much more comfortable then that of the Law The Law was the ministration of the Letter of death and of condemnation but the Gospell of Spirit of Life and of righteousnesse 2 Cor. 3. The Law was given with terrible sound of thunder the Gospell in forme of delectable singing the first Song was an Elegie or sad dump the second an Eulogie an Hymme a Psalme of joy and gladnesse The Gospell puts Songs of joy and notes of delight into our mouths So much for the second description of the Spring The third followeth The voyce of the Turtle is heard in our Land This Bird in the Originall called Tor which word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Dispositio forma gurtur appellatively is order as if this Bird above others were a Bird of order This Bird is a kind of Dove addicted to the Desart and solitary places true to his Mate whose Song is mixed with sadnesse in the winter season couched in some hollow Tree comming forth in the Spring with his mournfull Song By this Bird is sometimes meant the Church as in Psal 74. 19. O deliver not the soul of thy Turtle Dove unto the multitude of the wicked That is deliver not the life of thy Church to be pierced by the wicked shee being mournfull weake and timerous and unable to helpe her selfe And so the Church is called in Song 2. 14. 5. 2. but here it cannot be meant of the Church seing shee is stirred up to arise by the voice of the Tirtle What Bird of order can this be then but that which was appointed for a burnt Sacrifice in Levit. 1. 5. even Christ himselfe who during the time of the Laws winter was couched under shadows and therein lay as dead but when his Gospell was to be set up when he should appeare in the flesh and show himselfe in our nature then he sung personally to the Jewes and to the first fruits of the Gentiles afterwards by the glorious and plentifull mission of his spirit for thus Christ's spirit is resembled to a Dove as at his Baptisme Mat. 3. 16. So then by the voyce of the Turtle Dove is meant the voyce of the Spirit whereby they are refreshed and doe mutually comfort one another and doe jointly
praise God with and for his graces Hence Observe That the voyce of the Spirit of Christ sounding in the Gospell is very comfortable And therefore the comfortable givings out of the Spirit in the days of the Gospell is compared to the voyce of the Turtle Dove in the Spring who had hid her selfe in the holes of Trees all the winter before So Christ that was hid under types and shadows to appeare in the plentifull powrings out of the Spirit this must needs be very comfortable The Spirit is called the Oyle of gladnesse Psal 45. And the Comforter John 14. and all the effects of the working of the Spirit in the soul are of joy and peace and the joy of the Spirit is like the intercession of the Spirit unspeakable and glorious as the Apostle speaks 1 Pet. 1. 8. Thus we have the first part of Christs Spring described 1. By the flowers 2. By the singing of Birds Now followeth some further fruits of the Spring represented to us by the Trees fruit 1. Of the Fig-tree 2. Of the Vine-tree and these fruits make up the Springs perfection and stand for a prologue to the Summer season as in the following words Vers 13. The Fig-tree putteth forth her greene Figs and the Vines with tender Grapes give a good smell arise my love my faire one and come away For the Fig-tree Christ maketh the budding thereof a signe of the Summers approaching and also of a fruitfull yeare following Learne a Parable of the Fig-tree saith he when her branch is yet tender and putteth forth leaves yee know that summer is nigh Mat. 24. 32. And Plinie doth count the Fig-tree amongst the Trees that are of quick nature so that the time of young Figs appearance must argue the forwardnesse of the Spring ready to entertaine Summer Now the blessed effects of the Spirit and grace of Christ upon his Church is manifested by the Fig-tree as when the Lord threatneth destruction by the Prophet he saith There shall be no Grapes on the Vine nor Figs on the Fig-tree c. Jer. 8. 13. So that when the voyce of the Spirit shall be heard as the voyce of a Turtle Dove then the Saints shall be fruitfull as Fig-trees in the time of summer The second Trees fruit followeth And the Vines with tender Grapes give a good smell Grapes of themselves casting no savour it must necessarily be understood of that time wherein there be small Grapes budding forth and flowers or blossoms falling off which flowers give a true pleasant odour and therefore shee saith The Vine with the tender grape c. The young or small grape called in the Originall Smadar a word used not above three times in Scripture By this variety of fruit is signified the graces and fruits of the Spirit in the Saints in the dayes of the Gospell and of more plentifull effusions of the Spirit then before when the Saints are reconciled unto God by Christ the sweet odour of their graces are like the buddings of the Fig-tree and the Vine The people of God are likened to Grapes and Figgs as in Hos 9. 10. I found Israel like Grapes in the Wildernesse I saw your Fathers as the first ripe in the Fig-tree at her first time It is noted of some that the Fig-tree bears fruit three or fowre times a yeare Now in that he saith they were like the first ripe in the Tree it noteth the forwardnesse of the Saints to bring forth fruit even as the Fig-tree that hastens to bring its first fruit that it may hasten to bring forth more fruit Now in that the Saints are likened to the Fig-tree and to the Vine for fruitfullnesse Hence Observe That the Spirit by a Gospell ministration makes the Saints to abound in all fruitfullnesse The Apostle tells us of the fruits of the Spirit in Gal. 5. 22. But the fruit of the Spirit saith he is love joy peace long-suffering gentlenesse goodnesse faith meeknesse temperance c. The Saints abound in such fruits as these they are such as bring forth fruit unto God Rom. 7. 4. Now the Saints in respect of their fruitfullnesse in grace may well be assimilated unto the Fig-tree and the Vine First the Fig-tree bears fruit very often at least Plin. Lib. 13. Cap. 7. fowre times a yeare and Plinie saith of the Aegyptian Fig-tree that it brings forth fruit by the very stock not by the Branches So are the Saints very fruitfull in holinesse and righteousnesse and therefore they are called by the Prophet The Trees of righteousnesse the planting of the Lord that he may be glorified Isa 61. 3. that bring forth much fruit to his glory And Christ saith unto his Disciples Herein is my Father glorified in that yee bring forth much fruit John 15. The second note that the naturalist observeth of Idem Lib. 13. Cap. 7. the fig-tree is that when it is cut downe and cast into the water it presently sinketh being drie but when it is throughly steeped in the water then it will rise againe contrary to the nature of other trees who in their drinesse swimme and when they are thorow wet then they sinke to the bottome Thus it is with the Saints when they are first cast into the water of affliction they begin to sinke as Peter did when he walked upon the Sea with Christ but when they have been long in affliction and more exercitate that have been as it were tried Soldiers such as have their senses well exercised or school'd as the Apostle saith such I say never will utterly sinke in their trouble but they can beare reproaches and persecutions for Christs sake and when they are weake in themselves then they are strong in him and more then conquerours Thirdly It is further reported of the figg-tree that Scalpendo tantum ferreis unguibus aliter non 〈◊〉 rescit it will not ripen any otherwise then only by Plin. lib. 13. cap. 7. scratching it with Iron hookes or rakes and it being so scratcht it will bring forth seven fold saith Plinie Such is our nature that it will not bring forth any fruits unto righteousnesse unlesse it be quickned and stirred up by the Word and Spirit of God Wee shall never be fruitfull trees in Christs Orchard unlesse we be pruned by the Father unlesse he purge us and make us bring forth fruit as Christ speaketh Joh. 15. So much of the fig-tree now followeth the simile of the Vine First A Vine is good for no use if it beare not fruit for so saith the Prophet Ezek. chap. 15. 1 2. The Vine-tree is for his wood lesse regarded for building then any Tree of the Forrest insomuch as none will make a pin thereof to hang any Vessel thereon but rather cast it into the fire and burne it Wee may apply this to our selves for what substantiall thing is in our nature that may be depended upon he that makes any naturall abilitie as a pin to depend on will leane on a broken
young Roe or a young Hart upon the mountains of Bether Here are two things observable Frst The Creature whereto he is resembled namely a Roe or young Hart. Secondly The place of his abode that is the mountains of Bether Of the Roe and Hinde wee have spoken of before in verse 7. 9. But concerning the mountains of Bether something is to be spoken Bether is here taken by some for the proper name of a place so called of others it is taken appellatively and so it signifies the mountains of division If we take it for a place it is called Bithron which was on the outside of Jordan 2 Sam. 2. 29. called partition because it parted by the River Jordan from the Land of Judea And on those mountaines Harts and Roes used to runn as appeares by the Scripture Now we must understand by these mountaines mystically to be the partition wall which divided betweene Jew and Gentile untill the comming of Christ who then of two were made one Or else wee may understand the mountains of division by that sin or ignorance whereby wee are hindred from the full fruition of Jesus Christ for not only the Churches sacramentall shadowes shall vanish but also the night of sinne the workes of darkenesse the scale of ignorance and blindnesse and the shadow of death shall flee away From this verse thus opened observe That the Saints here are overclouded with many mists and shadows much ignorance of God and the like Christs discoverie to the people of the Jewes was but under veiles and types there light was an obscure and glimmering lights to our now Christ hath flowed in upon his people in greater abundance of revelation then before his comming in the flesh yet our light is that we see now but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 through a glasse darkely for what wee shall doe hereafter Secondly Observe That it is the desire of the Saints to have close communion with Christ while they are under shadows Hence it was that the Church desired Christ to draw neer unto her and to come swiftly whilst she was under the ceremoniall shadows and that he would be with her untill they did vanish away even so the Church now desireth while she is in the wildernes that he would come swiftly unto her to comfort her in all her blindnesse and tribulation Thirdly and lastly Observe That the glorious morning of Christs comming to his people will expell the darknesse of the night of sinne and ignorance This the Apostle testifieth when he saith But when that which is perfect is come then that which is in part shall be done away 1 Cor. 13. 10. When the substance is come there is no need of the shadow and therefore so farre as the Lord shall discover himselfe unto us in spirit outward resemblances shall vanish away So endeth the second Chapter CANTICLES Chap. III. VERS 1 2 3 4 5. By night on my bed I sought him whom my soule loveth I sought him but I found him not I will rise now and goe about the Citie in the streets and in the broad wayes I will seeke him whom my soule loveth I sought him but I found him not The watchmen that goe about the Citty found me to whom I said saw ye him whom my soule loveth It was but a little that I passed from them but I found him whom my soule loveth I held him and would not let him goe untill I brought him into my mothers house and into the Chamber of her that conceived me I charge you O ye Daughters of Jerusalem by the Roes and by the Hindes of the Field that ye stirre not up nor awake my love till he please IN the first Chapter of this song we heard the fervent suit of the Church for obtaining the presence of her beloved whereunto she received a comfortable answer And after there was a neerer communion betweene them they fell into mutuall praises one of another In the second Chapter Christ provoketh his Church to make some returnes of his love and this he doth by speaking excellent things of himselfe and also commending his Spouse Whereupon the Spouse is drawn forth to speake excellent things of her beloved Afterwards Christ in a most kinde manner sought and called her up againe and againe to arise and come forth unto him to the end she might have communion with him untill all shadows were vanished away Now in this Chapter the Church declareth how she sought after her beloved and how studious she was to find him being absent as also for retaining of Christ being found But after she had found her beloved and was fully assured of his excellency and glorie she declareth that it is much better and profitable for her not to stay her Spouse here but to ascend with him into his heavenly bride-chamber This Chapter may be divided into two parts In the first the Church setteh forth the fervent desire she hath to take hold of Christ and to possesse him which appeareth in this that she seekes him by day and by night at home and abroad in the fields and in the Citty she being wonderfully inflamed with his love and this reacheth from verse 1. to the end of the 5. In the second part she doth as it were correct herself desiring rather that he should take hold of her and that she might abide with him whereupon she entereth into a commendation of his glorie sweetnes c. And not only comparing it with Solomons but preferring it before it and that by many degrees and this reacheth from Verse 6. unto the end of the Chapter First the Churches search after Jesus is couched in the first three verses And in the first of these three is laid downe her first search together with the event This search is declared from the circumstances which be two 1. Of the time and that was in the Night 2. Of the place and that was in her Bed Lastly touching the effect of this search of hers it is not availing for shee found him not By night on my Bed I sought him c. The night is a time of solitary earnest meditation as in Isa 26. 9. With my soul have I desired thee in the night yea with my spirit within me will I seeke thee early And sometime grievous afflictions are signified by the night as appears Psal 17. 3. 30. 5. 77. 2. By the Bed some understand the Bed of ease and sloath and that the Church was now under deadnesse and security thinking that Christ had been present with her when it was no such matter But this is not likely to be the meaning of the Bed for what ease could the Church take in the absence of Christ The Bed sometimes signifies tribulation as in Rev. 2. 22. which may be implyed here that the Church sought and waited for the Lord in the way of his iudgements as in Isa 26. 8. Yea in the way of thy judgements O Lord have we waited for thee the desire
the people of God and among his Ordinances and word that by this meanes her soule might find comfort in him In the streets and broad places or narrow streets and broad streets for both words are used for the streets of a City and the latter for such broad places as oftentimes people meet together in as in Nehem. 8. 1. So that this noteth an exquisite and narrow search as in another case it is said Run yee too and fro through the streets of Jerusalem and see now and know and seeke in the broad places thereof if yee can finde a man if there be any that executeth judgement c. Jer. 5. 1. And wisdome uttereth her voyce in the streets Prov. 1. 20. Now the Church is said to seeke her Beloved in the streets because shee will leave no place unsought untill shee have found her beloved I sought him but I found him not Looke how shee resolved so shee acted yet notwithstanding her successe was fruitlesse as before I found him not The Spouse uttereth these words mournfully not so much for the pains shee took as that shee could not meet with him whom shee so tenderly lov'd and carefully sought And when shee saith Shee found him not shee meaneth not so sufficiently as shee would and as her heart desired as may appeare by the former Verse Hence Observe That no repulse or impediment can hinder the Saints from seeking after Christ Here the Spouse not finding Christ at one place seeks him in another and if shee find him not at one time shee seeks at another shee sought him on her Bed and he was not found there then shee renews her resolution saying I will rise now and goe into the City c. Like the woman in the Gospell that would take no deniall and Jacob who would not let the Lord goe untill he had got the blessing The Israelites in the Wildernesse thirsted for water as the Spouse here desireth the company of her beloved when Moses had cryed to the Lord he answered Goe before the people and take with thee the Elders of Israel and thy Rod wherewith thou smotest the River take in thy hand and goe Behold I will stand before thee upon the Rock in Horeb and thou shalt smite on the Rocke and water shall come out of it that the people may drinke And Moses did so in the sight of all the Elders of Israel There at the first smiting of the Rock water issued out But here the Spouse seeketh Christ and findeth him not what is then to be done In another place Moses strooke the Rock and at the first time no water came out Numb 20. 11. yet he did not so desist but smote the Rock the second time and the waters gushed out abundantly So the Spouse not finding Christ upon her first seeking of him she seeketh him the second time and yet sindeth him not she asketh for him in the Citie among her friends and acquaintance which have been assaulted by the like temptations they give her no comfort yet for all that the Spouse doth not give over but sought the third time as followeth VERS 3. The watchmen that goe about the Citie found me to whom I said saw ye him whom my soule loveth As before wee heard of the Spouses seeking Christ in the Citie among her friends and companions so in this verse wee are to note her proceedings with the Governours of the Citie Where note First A description of these Governours Secondly Her way of proceedings with them The Governours are described First by a title appropriate to their dutie and that is Watchmen Secondly By their exercise and worke they did First They circuited the Citie Secondly They found her as unawares Lastly Wee have the way of the Churches proceedings with them and that lies only in a question in these words saw ye him whom my soue loveth The Watchmen that goe about the City c. By watch-men are often meant the Ministers of the Church Such were the Priests and Levites under the Law who kept the watch or charge of the Lord Numb 3. 7 8. and so it is said in Isa 62. 6. I have set Watchmen upon thy walls O Jerusalem which shall never hold their peace day nor night c. And the Lord said to the Prophet Ezekiel Sonne of man I have made thee a watchman over the house of Israel Ezek. 3. 17. And the Apostle saith Obey them which have the oversight of you and submit your selves to them for they watch over your soules Heb. 13. 14. and in Isa 52. 8. it is said Thy watchmen shall lift up the voice c. These watchmen were imployed and in action because they were such as went too and fro the Citie so that whosoever these watchmen were it seemes they were vigilant and painfull in their generation in so much that the Church saith these watchmen found her Found me c. It is not said that the Church made any inquirie after these watch men but that they found her which thing doth the rather argue diligence on their part then on the Churches Now the Watchmen having found her let us see what use she makes of them she only proposes a question Saw ye him whom my soule loveth Here she inquires of them for her beloved but here is no mention of any answer or resolution they give unto her concerning Christ and its probable by the next verse that they gave her no answer to her demand The Church makes tryall of their knowledge if happily they could relieve her ignorance but it seemes these were blind watchmen and enemies to divine revelation of which the Prophet speakes and saith they are blind watchmen and dumb dogs Isa 56. 10. It falleth out often that the Pastors are ignorant and not such as wee may relie on for instruction and comfort as where it is said Night shall be to them for a vision darknesse for a divination the Sunne shall goe downe over the Prophets the day shall be dark over them Mich. 3. 6. This is the third time of the Churches enquirie after Christ Hence Observe That the Saints seeke Christ diligently and constantly The Spouse sought Christ so diligently as that she left no meanes unattempted to gaine communion with him she seekes him in every Ordinance and way where he useth to be found neither will she give over her search and enquire untill she hath found him The Church also sought Christ constantly she sought him without intermission or ceasing First she sought him in her bed by night and there she had no good successe Then she sought him in the streets and broad places of the Citie and yet she found him not neither is shee contented but she seekes him againe shee askes the Watchmen for him such as intended to be in superintendencie and ministrie such as pretend to have the greatest care over her but even they satisfie her not therefore she goes further waiting patiently for the revelation of Christ and
all powder or above all dust that is dust or powder of spices of the Merchant The word translated Merchant signifies such a one as selleth all sorts of sweet smelling things Our Grossers here among us but especially our Apothecaries have their shopps stuffed with such savours and are most often in the compounding of such things for smell and therefore the word would not be ill turned Apothecarie or Ointment maker Such were the Priests under the Law which made the ointment of Spices 1 Chron. 9. 30. Now if wee take the words thus above all powder c. then the meaning is that those sweet and heavenly graces wherewith Christ doth perfume his Saints are farre more comfortable and refreshing then all the sweet powders or spices of the Merchant or Apothecarie Now from this qualification of the Churches Observe First That the Saints in their approaches to God directly ascend by the golden Censer of our high Priest Jesus unto God the Father The Appearance of the Spouse in her approach to Christ was like unto Pillars of smoake which had resemblance with the cloud of incense which erected it selfe in the staight forme of a plame-tree as it ascended from the Altar The Jewes were of opinion that the smoake of the incense would not decline by any wind or blast but ascend directly toward heaven so the sacrifice of the godly will ascend directly to God by Jesus Christ Secondly Observe The Sacrifices of the Saints have a sweet acceptation with the Lord. Perfumed with myrrhe and fankincense c. Thus Noths sacrifice smelled of sweet rest and it is said of the Gentils They shall come up with acceptance on his Altar and he will glorifie the house of his glorie Isa 60. 7. And again he saith Their burnt offerings and their sacrifices shall be accepted upon mine Altar Isa 56. 6. The Apostle telleth us in Rom. 8. 26 27. That the Spiait helpeth our infirmities for we know not what we should pray for as we ought but the Spirit it selfe maketh intercession for us with groanings which cannot be uttered and he that searcheth the hearts knoweth what is the minde of the Spirit because he maketh intercession for the Saints according to the will of God So that God cannot but accept the prayer which by the Spirit of his Sonn is sent into our hearts Gal. 4. 6. of such heavenly odour is such prayer Thirdly Observe That the heavenly perfume of the Spirit of grace is farre above and excelleth all sweet spices Above all the powders of the Merchant All the most delightfull things in the world such as are the sweet spices of the ointment maker are not so odoriferous as the Spirituall graces of the Saints nor as Christ in whom are all the treasures of God Col. 1. 19. And as in respect of whom all things in the world are to be accounted but as losse and dung Phil. 3. 8. VERS 7. Behold his bed that is Solomons threescore valiant men are about it of the valiant of Israel THe Church entereth into a commendation of Christs glorie and safety and she doth not only compare it with Solomans but preferring it farre before it and that by many degrees as it will further appeare in the following words The Spouse amplifieth the excellencie of the bed of Christ and his Church by comparing it with Solomons First shee commendeth it for the safety and security thereof in this verse and vers 8. Secondly shee commendeth his Charriot and rich furniture of the same vers 9 10. Lastly She entereth into a commendation of Christs person not only to set forth the glorie of her Husband but also that thereby she might stirre up her affections the more towards him that was of such great state and magnificence In this 7. verse Christ is introduced under the name of Solomon his type circum-guarded on his bed wherein wee may Observe First The bed he coucheth on Secondly The guard placed about it The posture of this guard and the end of their watching is conteined in the verse following Behold his bed which is Solomons Some read the words thus Behold the Bed which is above or better then that which is Solomons Solomon being derived of shalam doth signifie a man that is peaceable yea compleat for peace and herein was a type of Christ who was the Prince of peace Isa 9. 6. And is called our peace Ephes 2. through faith in him wee have peace with God the Father Solomon as in his name so in his Kingly Office wisedome and royaltie was a figure of the Messiah By the Bed wee may understand the hearts of the Saints for there Christ doth use to rest and repose himselfe as in a bed he is said to lie all night betwixt the breasts of the Spouse Cant. 1 13. And Christ dwels in the heart by faith Ephes 3. 7. there he takes up his habitation and lodging as in the Temple and Tabernacle of old which were types of the spirituall Temple of Christ The shadow is taken from the bed and bride-Chamber of King Solomon who was a figure of him that was to come even our Prince of peace who doth rest in his Saints as in a bed and makes his Saints like wise rest in him Hence Observe That Christ and his Church doe mutually rest and repose one in another Behold his bed c. A Bed is for rest and sleep now Christ doth inhabite in the Saints as in 2 Cor. 6. I will dwell in them and walke in them He will dwell in the soule by his Spirit and the soule doth rest and repose in the beloved Now the Guard about this bed is described Threescore valiant men are about it of the valiant of Israel This guard is described 1. By the number the number is three score which is twice so many as David had for his ordinary guard as appears 2 Sam. 23. 13. 22. and this argues the double safety of all those with whom Christ resteth 2. This guard is described by the quallifications of those that watch and this is done two wayes First From accidents Internall Secondly Externall The internall is the fortitude of the Guarders expressed in the words strong and valiant which in the Originall is all one word The word in the Hebrew signifies prevailing strong 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Praevaluit invaluit insomuch as Gebber is sometimes turned a man as the Latines terme him vir of virago The Greeks often turne it by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vir and sometimes by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Homo man or mighty one Psal 18. 26. Man is called Gebber by the Hebrews because of his strength and valour and superiority as in 2 Sam. 22. 26. man is called Gibbor that is a strong Champion and a mighty man Psal 19. 6. So Nimrod was called Gibbor Genes 10. 8. that is mighty on the Earth Now further these are declared to be the valiant of Israel Israel signifies a prevailer with the strong God it was
in such cloathing the Jewes put Christ when they would declare him King though with their affections derided him And as the false Church would be accounted honourable and glorious so she puts upon her the royall colours of Christ Purple is a certain juyce had from a shel-fish of that names of which fishes it is said Cum vita succum eum evomunt together with their lives losse they doe evomite that purple juyce Upon which consideration it hath its Plin. lib. 9. cap. 36. colour of blood This princely colour denotes unto us the heavenly glorie of the Saints as also the blood and death of Christ in the participation whereof a Christian becomes beautifull and glorious Hence Observe That the Saints by participating in the blood of Christ and being cloathed with his righteousnesse are made very glorious Christ is said to have washed us in his blood and to make us Kings and Priests unto God c. Revel 1. 5 6. And in Revel 7. 14. The Saints are they which Came out of great tribulation and have washed their robes and made them white in the blood of the Lamb. It is the greatest dignitie and glorie of believers that they are made cleane and pure by the blood of the Lamb. Thus the Chariot of Christ is made up First Of the silver Pillars of his word and truth Secondly Of the Covenant of grace as on the bottome of gold whereon the Saints rest And lastly Of the purple and glorious ornaments which is given the Saints through his blood It followeth The middest thereof being paved with love for the daughters of Jerusalem The middest is to be taken for the inmost part of the Chariot which is said to be paved with love that is wrought with lovely workes whereby the daughters of Jerusalem to wit the elect of God are drawne unto God himselfe by the feeling of his love towards them Hence Observe That Christ drawes his people unto himselfe by a principle of love Hence it is That the Chariot wherein Christ carries his people in is paved with love Christ doth so affectionately love his Spouse that he doth ingrave her on the palms of his hands Isa 49. 16. and carrieth her upon his heart as the high Priest bare the names of the Children of Isarel on his pectorall or breast-plate to wit on his heart Exod. 28. 29. Christ doth display the banner of love over the soule and so draweth it after himselfe Such as is the love of Christ is the pavement of his Coach Thus farre the description of Christs chariot Now followoweth the description of his person VERS 11. Go forth O ye Daughters of Zion behold King Solomon with the Crowne wherewith his Mother Crowned him in the day of his Espousalls and in the day of the gladnesse of his heart SOlomon being advanced the people of Jerusalem are called forth to behold his glory but under this Christ and his people are most intended the Saints are onely fit to contemplate upon Jesus Christ and Christ onely affords matter of heavenly speculation For the better understanding of these words observe First The persons called out and they be the daughters of Zion Come forth O yee daughters of Zion c. Secondly The end of their being so called out and that is to Behold or contemplate on King Solomon Thirdly The description of Solomon and this is done by introducing him crowned The Crowne is made excellent First In respect of the person that crownes him and that is his mother Secondly In respect of the time of his coronation and that is the time First Of his marriage Secondly Of his hearts rejoycing Come forth O ye daughters of Zion c. Zion was a glorious Fort seated in an upper place of Jerusalem inhabited of the Jebusites before David surprised it but afterward it was called the Citie of David 2 Sam. 5. 7. The word in English signifieth a Looking-glasse or a prospective signe a terme well befiitting it because it was a watch Tower over Jerusalem It was called the holy Citie and the Lords mountaine Isa 5. 2. Joel 3. 17. because the Temple was built there The Daughters of Zion were the women dwelling therein but all men and women are comprised in the phrase so were all Townes and Cities called daughters to the Mother Zion The Daughters figured out the Saints of God which are also called Virgins and doe follow the Lamb Revel 14. 14. These Daughters are called forth to a further degree of knowledge and out of their former estate Hence Observe That the Saints are called out of their darke estate they are in by nature unto a state of more knowledge by the Spirit of Christ Ye are called out of darknesse into marveilous light saith the Apostle 1 Pet. 2. 9. And so saith the Prophet The people that sate in darknesse have seene a great light they that dwell in the Land of the shadow of death upon them hath light shined Isa 9. 2. Now followeth the end for which the Daughters of Zion are thus called out And behold King Solomon with his Crowne c. Under Solomon is meant Christ whom Solomon figured in his Kingdome crowned with glorie and honour in his Church The Daughters of Zion are called forth to behold his glorie and dignitie his worth and excellencie even with his Crowne or diadem wherewith he was invested Thus it was said to John Come and see Revel 1. And againe Tell ye the daughters of Zion Behold thy King commeth Matt. 21. 15. So here behold King Solomon with his Crowne of glorie and dominion and victorie Hence Observe That the Saints are called forth to behold and contemplate the excellencies of Christ. If Shebaes Queene came from the uttermost parts of the earth to behold Solomons glorie how much more should wee come forth of our lusts and from the world to contemplate on his glorie who is farre greater then Solomon Matth. 12. 42. for by so Beholding him though as in a mirrour we are changed into his image from glorie to glorie as by the Spirit of the Lord 2 Cor. 3. 18. But how shall the naturall man behold Christ in his glorie when as he perceiveth not the things of God for they are foolishnesse to him neither can he know them because they are spiritually discernd 1 Cor. 2. 14. Then let the Daughters of Zion come forth for they only can contemplate on the spirituall glorie of Christ and can judge a right thereof Now followeth the description of our Solomon to wit Christ and this is by introducing him crowned This Crowne is made excellent First In respect of the person that crownes him The Crowne wherewith his Mother crowned him Christs mysticall Mother is the Church of the faithfull that with the Apostle travaileth till Christ be formed in her The Saints by faith do spiritually conceive and bring forth Christ Gal. 4. 19. And Christ saith they that doe his will are his Sisters and Mothers Mat. 12. 50. It
is most true that God hath advanced Christ and set the crowne of glorie and dominion upon him Psal 8. Heb. 2. 9. but yet withall his Mother doth also after a sort set the Crowne of glorie upon his head Seeing the Spouse is the fullnesse of him that filleth all in all Ephes 1. 2. and the Church is said sometimes to be the Mother of Christ Rev 12. As for the Crowne it is a signe of victorie and dominion Psal 21. And when Christ fighteth with his enemies He hath on his head many crownes or diadems Revel 19. 11. 12. So when Christ ruleth over the Saints they by their submission doe put a Crowne upon his head acknowledging his power Hence Observe First That Christ is invested with a Crowne of soveraignty and power He is crowned with glorie and honour Psal 8. 5. The Father hath exalted him and put all things under his feet Heb. 2. and hath given all things into his hands John 3. 35. Secondly Observe That Christ is crowned with honour and dignitie by his Church As the Father hath honoured his Sonne by setting a Crowne upon his head and putting a Scepter into his hand so the Saints by submitting unto his Law and authority doe honour him also acknowledging all his dignitie that the Father hath put upon him Thus it is said of the Church of the Gentiles that they should be a Crowne in the hand of the Lord and a royall diadem in the hand of God Isa 62. 3. The Apostle calleth such as he had gained by the preaching of the Gospell his Crowne and glorie Phil. 4. 1. How much more may Christ himselfe account his Church which he hath purchased by his owne blood his crowne and glorie This Crowne is also made excellent from the circumstance of time In the day of his espousals c. This must needs be meant of the time when Christ was espoused to his Church even the day of the Covenant made betwixt Christ and his people Ezek. 16. 8. And the Lord saith unto Jerusalem I remember thee the kindnesse of thy youth the love of thine espousals when thou wentest after me in the Wildernesse Jer. 22. Hence Observe That the Saints are espoused unto Christ This is that which the Apostle tels the Corinthians when he saith For I have espoused you unto one Husband that I might present you as a chast Virgin to Christ 2 Cor. 11. 2. And the Lord saith I will betroth thee unto me c. Hos 2. 19. that is I will establish my Covenant of grace with thee to forgive thy sins and to take no notice of thy unworthinesse Now followeth the second circumstance of time And in the day of the gladnesse of his heart These words plainly intimate that Christ did not only marrie himselfe unto his Spouse but also that he did it freely with a gladsome spirit Hence Observe That the espousing of the Saints unto Christ is matter of great joy unto him Thus it is said in the Prophet As the Bridegroome rejoyceth over the Bride so shall thy God rejoyce over thee Isa 62. 5. So that looke with what kind imbracings and what great affection a bridegroome receiveth his Bride with the same and greater doth Christ receive his people So much for the third Chapter CANTICLES Chap. IIII. VERS 1 2 3 4 5. Behold thou art faire my love behold thou art faire thou hast Doves eyes within thy locks thy haire is as a flock of Goats that appeare from Mount Gilead Thy teeth are like a flock of sheep that are even shorn which come up from the washing whereof every one bare twins and none is barren among them Thy lips are like a thred of scarlet and thy speech is comely thy temples are like a peece of pomgranate within thy locks Thy neck is like the Tower of David builded for an armory whereon there hang a thousand bucklers all sheilds of mighty men Thy two breasts are like two young Roes that are twins which feed among the Lilies TO the end that the Church might well know and feele that her love towards Christ and her seeking after him was not lost as also she did not commend him in vaine all which things were largely handled in the former Chapter it pleaseth Jesus Christ the bridegroome and head of his Spouse in this Chapter to commend the excellency of his Church as in sundrie speciall parts of the same and also delareth his singular love to her againe and doth as it were assure her of the same This Chapter may be divided in two parts The First is a singular comendation that Christ giveth to the Church which beginneth at the first verse and so holdeth on to the 14. wherein also there are three parts First An excellent and singular description handled allegorically of the parts and Members of the Church he putting downe seven in number this is contained in the five first verses of the Chapter Secondly Christ professeth his great wonderfull love towards the Church making large promises and also descrbing notable wayes unto her vers 6 7 8 9. Thirdly Christ againe returneth to commend his Spouse with all those excellent graces that were so sweet delightfull and pleasurable in her from verse 10. to verse 14. The second part of the Chapter contains an excellent speech of the Church with Christs answer to the same verse 15 16 17. In the Churches speech there is First A commendation of her head Christ uers 15. Secondly A desire of all good things to flow downe from her head Christ unto her selfe acknowledging all her enjoyments to be from him vers 16. In Christs answer there is contained a promise of his most gracious acceptation of such fruits as his Spouse should yeild unto him VERS 1. Behold thou art faire my love behold thou art faire c. HEre beginneth Christs commendations of his Church and first he commendeth her beauty in generall in the words Behold thou art faire my love c. And afterwards he entereth into a particular commendation of her severall parts and members And 1. Of her Eyes vers 1. 2. Of her Haire vers 1. 3. Of her Teeth vers 2. 4. Of her Lips vers 3. 5. Of her Temples vers 3 6. Of her Necke vers 4. 7. Of her Breasts ver 5. Thus Christ enumerates and reckons up all the parts of the Church which sheweth what a pleasant harmony and specious consent of parts shee hath whereby shee is exceeding beautifull But first of the praise in generall Behold thou art faire my Love thou art faire When the Scripture doth prefix this word Behold to any sentence it noteth for the most part a thing to be wondered at as was noted in Chap. 1. 15. Faire or beautifull not onely in colour but in comely 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Puliher elegans venustus decorus fuit proportion and elegancy such as draweth love and liking This is meant of the graces of the spirit and that spirituall beauty wherewith God
Hermon Both these seemeth to be meant of one Mountaine This Hermon was a goodly Mountaine possessed of Og King of Bashan from whom it was taken by the Israelites and the Amorites called it Shenir the Sidonians Shirion as appears Deut. 3. 9. Wherefore it may be thought strange that Solomon in this place maketh them diverse For the clearing whereof this would be observ'd that at the first one and the self-same thing might be cal'd by many names as in respect of diverse people dwelling nigh unto the same and the severall proprieties of their tongues which they used and yet notwithstanding in processe of time and multitudes of people increasing some of those names applyed to the whole might be attributed to some part of it By this the Spirit would have us understand that Christ should gather his people from all the Quarters of the world and they should behold his glory Now he telleth that they should not onely be gathered but should be safely brought home to Christ through all dangers as appeares in the next words And from the Lyons Dens from the Mountaines of the Leopards These places seeme as most commonly Mountaines and such solitary places to abound with wild and hurtfull beasts by which is denoted that Christ would set his Spouse free from dangers The effect of the words may import thus much that Christ promiseth to bring his Spouse out of Lebanon and to effect thus much for her that from the top of most high Mountaines shee should behold her proud enemies subjected under her feet And here we must consider that in all these allusions to the Land of promise it is taken from those places by which the Israelites first entered into the same and from whence they might behold that goodly Country Shenir and Hermon were high Mountaines on the farther side of Jordan from whence they might behold the Land of promise Lebanon as also Amanah as it should seeme were on this side Jordan but yet in the borders of the Land of Canaan towards the North. Now we must understand that there is a mysticall Interpretation of these words then forasmuch as in all this Song Lebanon is taken for a place of pleasure and fruitfulnesse and on the other side the Amorites and other enemies dwelt in Hermon and Shenir the holy Spirit doth hint out unto us under these shadows that as from Lebanon and other Mountaines Scituated on the borders of the Land of promise they did behold the whole Country and at last came into the promised Land So when they come unto Christ they should have a glorious view of the divine and heavenly mysteries of God in Christ from the attainment whereof neither the pleasures of Lebanon nor the Dens of Lyons and wild Beasts should hinder them but in the midst of dangers and fears they should have free accesse thereunto The words being thus explained let us from hence Observe First That Christ doth gather his people from all parts of the World to behold his glory This is here figured out unto us that as the Lord did promise to shew his people the Land of Promise so he would draw his Spouse from all places of the world unto himselfe and discover his glory unto her However the Spouse may be scattered among the Nations of the world yet he will take her unto himselfe for he will gather his elect from the fowre winds and from the uttermost parts of the Earth Thus the Lord promiseth to bring the seed of his Spouse from the East and gather it from the west And he will say to the North give up and to the South keep not back bring my Sonnes from farre and my Daughters from the end of the Earth Isa 43. 5 6. And it is said in Isa 45. 22. Looke unto me and be yee saved all the ends of the Earth Secondly Observe That Christ doth gather his Saints to himselfe in the middest of persecutions and dangers And therefore it is he saith From the Dens of Lions and from the Monntaines of Leopards For the Spouse dwelleth here in the world among cruell and savage beasts which would utterly destroy her but Christ preserveth her in the mid'st of feares and dangers and saith shee shall come with him from among them that would devoure her And hence it is said The Lord draweth his out of great tribulation Rev. 7. 14. When the Spouse is in great danger as David when he said My soule is among Lyons Psal 57. 4. then Christ delivers her from the perill shee is under This is the dignity that Christ brings his people unto namely to come to him to behold his glory from all parts of the world and to be safe in their passage unto him It followeth VERS 9. Thou hast revished my heart my Sister my Spouse thou hast ravished my heart with one of thine eyes with one Chaine of thy Necke IN this verse as also in those that follow is set down and declared how deeply Christ stands affected towards his Spouse and how much his heart is taken with her Christs singular love to his Church which he declares with a marvailous earnest affection is set forth with grave and weighty exclamations 1. By that simpathy of like mind and affection which is betweene them from that strong impression which her beauty had made upon him whereby shee had as it were wounded and pierced his heart in these words Thou hast ravished my heart c. which expression is doubled to shew the vehemency of his affection towards her 2. His affection is declared by shewing how neer shee is unto him for which in nature he bindeth himselfe to love her First by the bond of consanguinity shee is his Sister Secondly by the bond of conjugall amity shee is his Spouse 3. His affection is expressed by the commendable things which he saw in her which made him so fix and ground his affection the comelinesse of her person and the Ornament wherewith shee was decked 1. Her beauty is described With one of thine eyes 2. Her Ornaments set forth by adding With one Chaine of thy Neck Thou hast ravished my heart thou hast ravished my heart Such repetitions as these imply in the Hebrew phrase a superlative excellency and hereby is set forth how exceedingly Christs heart and affections were overcome with the love of his Spouse It is the manner of the Hebrews to repeate the same things againe in prayers to manifest the zeale of him that prayeth as where Christ saith My God my God why hast thou forsaken me Matth. 26. And in Prophecies to snew the certainty of performance of that which is revealed In simple narrations the same words are repeated to confirme and assure mens hearts that the matter is true This phrase doth admit of diverse readings Some read it Thou hast snacht or taken away my heart as it were by violence and force Others read thus Thou hast pierced or wounded my heart The Chaldee saith Master Ainsworth Expoundeth
it Thy love is fixed in the Table of mine heart The Hebrew is but one word and used onely in this place and signifieth a most ravishing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In pihil Incordiastime rapuisti animum meum vel traxisti animummeum and delightfull drawing of the heart by love I cannot expresse it neerer the Originall word then to say Thou hast unhearted me that is in effect thus Thou hast wounded or taken away my heart from me thou hast even ravished and overcome me with thy love Christ speaketh here to his Spouse as a man overcome with love for it doth exceedingly set forth the passion of love when the Bridegroome shall tell his Bride that shee hath gotten away his heart Hereby appeareth the super-abounding love of Christ towards his Spouse in that there be not any words sufficient fully to expresse the same Hence Observe That Christs heart and affections are exceedingly taken with his people Hence it is said that the Lord will rejoyce over his people as the Bridegroome rejoyceth over the Bride Isa 62. 5. Like unto this is that where the Lord saith in Zeph. 3. 17. The Lord thy God in the midst of thee is mighty he will save he will rejoyce over thee with joy he will rest in his love he will joy over thee with singing That is he will rest well-pleased and much delighted in his love and he will rejoyce over his Spouse with the highest pitch of joy yea he will rejoyce with singing which is the highest expression of joy and delight So then the heart of Christ being thus taken is meant his exceeding love whereby he rejoyceth over his people according as it is said in Isa 43. 4. Since thou wast precious in my sight thou hast been honourable and I have loved thee c. Thus Christ hath declared how neer and deare his Spouse is unto him by the simpathy of like mind and affection which is betweene him and his Church Now it followeth that he shews how neerly they are related one to the other by the band and consanguinity and conjugall amity My Sister my Spouse My Sister so Christ calleth his Church out of that respect and love he bears unto her We are told in Heb. 2. 11. That both he that sanctifieth and they that are sanctified are all of one for which cause he is not ashamed to call them brethren This tearme needs no explanation but let us observe hence That Christ stands neerly related to his people as a Brother c. This relation of brotherhood betweene Christ and his people is two-fold 1. By the right of nature as the Apostle saith Forasmuch as the Children were partakers of flesh and blood he also likewise tooke part with them that he might destroy through death him that had the power of death which is the Devill for he in no sort tooke on him the nature of Angells but he tooke the seed of Abraham wherefore it became him in all things to be made like his Brethren Heb. 2. 14. 16. So that Christ tooke our nature and was cloathed with our flesh to be made like unto us his brethren and in the same flesh The second right is of adoption for it is said when the fulnesse of time came God sent his sonne made of a woman and made under the Law that he might redeeme them that were under the Law that wee might receive the adoption of Sonnes Gal. 4. 45. And againe the Apostle saith As many as are led by the Spirit of God are sons of God Ro. 8. 14. whence the Apostle reasons thus If wee be Children we are also heires annexed with Christ Rom. 8. 17. So that the Saints lay claime to the riches and treasures of glorie by right of adoption and brother-hood with Christ Thus much for the band of consanguinitie That of conjugall amitie followeth My Spouse Christ calleth his Church Spouse named in Hebrew Callath of the perfection of her attire and ornaments as was intimated in verse 7. of this Chap. The Spouse is one that is alreadie maried unto her husband so that this title of Spouse shews how the Church is to Christ The Spouse is most deare to her husband saith Solomon for she is the crowne of his head Prov. 12. Hence Observe That the Church is the Spouse of Christ Hence it is that she is called the bride the Lambs wife who is prepared as a bride adorned for her husband Revel 21. 2. 9. And the Lord saith I have married thee to my selfe in righteousnesse judgement mercie and compassion Hos 2. 19. Wee are not to take the words in a carnall sense but that God hath framed words to our capacitie only for what termes could be more effectuall to expresse his love then the names of Sister and Spouse The last thing in this verse wherewith Christ was so much taken in his affections with his Spouse is by the commendable things which he saw in her which made him so to fix and ground his affection First The comelinesse of her person Secondly The ornaments wherewith she is decked With one of thine eyes and the chaine of thy neck With one of thine eyes or one looke from thine eyes The eyes of the Spouse were commended in verse 1. where they were likned to Doves eyes for being simple chast pure by this is meant the chast eye of faith whereby the Saints looke up to Christ Hence Observe That Christ is much taken with the least looke of faith from his Saints For Christs beholding of the faith of the Spouse it maketh such deep impressions in him of her idea and forme of beautie that his affection is so rooted in her heart that it cannot be removed nor concealed It is added And the chaine of thy neck The chaine of the neck is an ornament added to naturall beautie and doth often signifie Gods Laws and Ordinances as appeares Pro. 10. 9. and also signifies the graces of the Spirit and fruits of faith as was opened at large in chap. 1. 10. So he meaneth by the chaine of the neck the ornaments of the Spirit and of grace which is the Law of Christ in the inner man Hence Observe That it is Christs owne graces in the soule that he is so much affected with in his Saints God cannot delight in any thing besides himselfe and therefore it is the manifestation of himselfe in his Saints that draweth such high expressions of love and delight in him towards them Therefore he indueth his Church with gifts of his owne spirit to make her seeme beautifull where he saith I have cloathed thee with broidered worke shod thee with badgers skins girded thee with fine linnen covered thee with silke decked thee with ornaments put bracelets on thy hands and a chaine upon thy necke Ezek. 6. 10. By these outward ornaments are meant the inward graces of the Spirit which proceed Si ergo dona dei sint bona merita non deus coronat merita tua tanquam
shall be like a Tree planted by the water side which shall bring forth his fruit in due season Psal 1. 3. All the Frees in Christs Vineyard are planted by God as Christ faith Every plant which my Father hath not planted shall be rooted up Mat. 15. 13. 6. All plants in a Garden are not of one kind neither doe they bring forth the same fruits but diverse according to their kind So in the Church the whole body is but one but it hath many members all of the same body which is one now all these members have severall operations and functions and the members must have the same care one of another as the Apostle treateth on at large in 1 Cor. 12. Againe as Jerusalem is builded as a City compact within it selfe So the Spouse is not onely compared to a Garden but A Garden inclosed The Hebrew word signifies locked or barred that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Clausit observavit pessulum obdidit close shut up safe free from danger and the like The word is used for bolting of a doore 2 Sam. 13. 17 18. Hence Note That the Church is an inclosed Garden And it is an inclosure for three causes 1. For distinction from other grounds 2. For defence and safety 3. Propriety for the owners owne use 1. The Church as a Garden is inclosed for distinction-sake because it is separated from all other people as a Garden is separated from the wildernesse or common field As the light was separated from the darknesse in the Creation of the world as the Jewes were separated from the Gentiles by the partition-wall and the most holy place from the Sanctuary by the veile of the Temple So the Lord hath separated and chosen his people from among all Nations Kindreds and Tongues forasmuch as this foundation remaineth sure the Lord knows who are his 2 Tim. 2. 19. And as the Prophet saith The Lord knoweth the way of the righteous and the way of the wicked shall perish Psal 1. 6. 2. This Garden is inclosed also for defence God hedgeth it on every side that the wild Boare may doe it no hurt For walls doors locks and bars are means of defence and safety thus Jerusalem was fortified with locks and Bars Nehem. 3. 3. 13. And when such fences are wanting all things lye to the spoile as in Isa 5. 5. Psal 80. 12. Thus the Lord maketh his Church as a Towne walled about for defence against the enemies that it cannot be conquered as Jerusalem was compassed about with hills They that trust in the Lord shall be as Mount Sion which cannot be moved but standeth for ever the hills compasse Jerusalem round about so is the Lord round about his people from henceforth for evermore Psal 125. 1 2. It is built upon a rock that the gates of Hell shall not prevaile against it Mat. 16. 18. And God hath promised to be a wall of fire round about Jerusalem Zech. 2. 5. And strengthneth the bars of her gates Psal 147. 13. He keeps his Vineyard night and day â—ast any should hurt it Isa 27. 3. 3. This inclosure of the Church doth intimate the owners propriety because it belongeth onely to him he hath it for his owne use Here is noted the chastity of the Spouse she goeth not a whoring after other Gods she is not like the Harlot which sitteth at the doore and calleth to her the commers by and saith stollen water is sweet Prov. 9. 17. But the Spouse of Christ is carefull to keep her selfe and all her plants and fruits holy chast pure unto her beloved onely shee openeth the gates that the righteous Nation may enter in which keepeth the truth Isa 26. 2. But shee labours to withstand the invasion of the uncleane and abhominable that it enter not in Revel 21. 27. The Apostle was jealous over the Corinthians with a godly jealousie and hath prepared them for one Husband to present them as a pure Virgine to Christ 2 Cor. 11. 2. The Spouse saith I am my beloveds and my beloved is mine Song 2. 16. So much for the first comparison wherein the Spouse was compared to a Garden inclosed It followeth My Sister my Spouse These words were expounded verse 9. of this Chapter therefore I will not stand here on repetition but proceed to the second comparison which is expressed in these words A spring shut up a fountaine sealed Here we see are joyned together a Garden full of sweet plants and a spring and fountaine of living waters If the plants in a Garden be not watered all will wither and be fruitlesse By this comparison is inferred that the Spouse is not dry and barren but a fruitfull Garden it is never without water and therefore cal'd A spring a fountaine A spring hath its name in Hebrew Gal of the root Galal which signifies the rolling and waving of the waters Springs and fountaines are never dry but send forth streams of water continually So that this signifieth the abundance of waters that the Church is supplyed with it is as a Spring able to water all parts of the Garden Hence Observe That the garden of Christs Church is plentifully watered by his spirit and grace and so made fruitfull This garden is therefore well watered there is a spring of living waters which alwayes doe flow wherewith every herb and pretious plant is watered Thus Christ himselfe testifieth saying He that believeth on me as the Scripture hath said out of his belly shall flow rivers of living water John 7. 38. And when the Lord promiseth a full supply of his Spirit he saith I will powre water upon the dry ground and floods upon him that is thirsty Isa 44. 3. This water fructifieth the barrennesse molifieth the hardnesse and cooleth the hot distempers and moistneth the drinesse of the hearts of the Saints and so makes them fruitfull Trees of righteousnesse to Gods praise Water is comfortable to a thirsty land so is the supply of the Spirit to a thirsty soule hence saith David My soule gaspeth after thee as a thirsty land Psal 143. 6. A River in Paradise was called Euphrares of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because it maketh glad so doth the overflowings of the Spirit of Christ into the soule refresh it and make it glad and lightsome It is said that the joy of the Captives returning from Babylon was like the waters of the South Psal 126. 4. Intimating that the South parts of the world thirsted after water in a dry Summer Such is the joy of the dry and thirsty soule when God causes his spirit to returne upon it and refresh it with heavenly supplies It is promised the Lord will satisfie thy soule in droughts and make fat thy Bones and thou shalt be like a watered garden and like a spring of water whose waters faile not Isa 58. 11. Thus the Spouse is a spring and a fountaine not because shee is the fountaine of grace but because Christs being in it it is the
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
here is still life in the root The seed remains in them from whence it is that when the Spouse sleepeth her heart waketh and from hence it is that shee cannot lose the worke of God in her that she is borne of God who is immortall and unchangeable And it is written Every branch that beareth fruit he purgeth that it may beare more fruit John 15. No fruitfull branch shall be cut off Thirdly Observe That the Saints should as well acknowledge that which is good as that which is evill in their spirits It is common with some Christians to be ever complaining of that evill they see in themselves but very seldome acknowledge any of that good they have received whereas we ought to acknowledge all the good we have received to the praise of the giver Fourthly Observe That a Christian is what he is in spirit A believer is not to value himself acording to what he is in the outward man or in the flesh but as he is in the inward man or spirit So the Church values her selfe by the disposition and temper of her spirit My heart waketh thus hath the Spouse in few words set forth her estate according to flesh and spirit and now she setteth forth in the next place the great care and love of Christ who seeketh to awake and to raise her out of this dangerous sleep in these words It is the voyce of my beloved that knocketh saying open to me my Sister my Love my Dove my Vndefiled for my head is filled with dew and my locks with the drops of the night In the former part of the verse we heard of the Churches security of the flesh where she saith I sleep and yet she was not in such a dead sleep but her heart awoke her delight in Christ was not utterly lost It was like the sleep of the wise Virgins which slumbred as well as the foolish virgins yet had their Lamps trimmed and Oyle in them which the foolish had not Now Christ commeth to her to awake her by knocking shee notwithstanding her drousinesse was sensible of all his sweet words and allurements whereby he pressed her to open unto him saying Open to me my Sister my love my Dove my undefiled which is set forth by the sufferings of Christ in waiting for her returne For my head is filled with dew and my locks with the drops of the night All which aggravates her negligence and his patience in waiting for admission into her heart by his spirit In the words observe two things 1. The Churches discerning of Christs voyce 2. Christs carriage towards his Church First the Churches discerning of Christs voyce set downe in these words It is the voyce of my beloved Secondly we have Christs carriage towards his Church which is amplified 1. By a friendly compellation My Love my Dove my undefiled 2. By his action He knocks c. 3. By his suffering unworthy things for her sake For my head is filled with dew and my locks with the drops of the night It is the voyce of my beloved that knocks c. Christ useth good meanes to awaken his Spouse and to raise her up from that carnall security she was in and therefore he calleth her by his voyce and he no sooner speaks but she heareth it saying It is the voyce of my beloved c. She speaks as if it were one that being waked out of sleep and slumber should say that it was such or such a one that called or spake Many being so well acquainted with men that they can certainly as it were discerne them by their words Hence Observe That the Saints may discerne Christs voyce even in a sleepy condition Here the Spouse though she was sleepy and drousie yet her heart was so far awake that she discerned Christs voyce Christs Sheep are said To heare Christs voyce John 10. And to tast words by the eare as it is said Job 12. 11. they have a spirituall tast and relish with them The voyce of Christ is spirit and life and hath in it a self-discovering property it carries along with it it s owne evidence it hath such majesty and power such evidence and life in it that the Spouse cannot but heare and discerne it even in a sleepy and slumbring temper Secondly Observe That no temptation that befalls the Spouse can separate her affections from Christ She acknowledges Christ to be her Beloved still there remained so much conjugall amity and friendship though she was untoward sleepy and drousie that with a Spouse-like affection she saith It is the voyce of my beloved So that take a Saint at the worst condition when he is a sleep he loves Christ and le ts out the streames of his affections towards him Thus much for the Churches taking notice of Christs voyce we come to Christs carriage towards her which is set forth first by his action He knocketh c. It is the voyce of my beloved that knocketh saying open 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pulsavit impetum fecit The Septuagi turns it by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vrge◠and by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pulso unto me c. That knocketh or that beateth the word in the Hebrew fignifies to knock or beat vehemently to be very earnest or provoking In generall it is taken for any knocking but here for knocking at the door This doth intimate Christs earnestnesse for an entrance to come in and awake his Spouse And thus Christ is said to knock at the doore of the Church of Laodicea Revel 3. 19 20. Christ hath severall kinds of knocking 's as that of his word his mercy his Spirit and somtimes his Rod Mic. 6. 9. yea all the meanes that Christ useth to draw us nearer to himselfe as his works spirit word and the conscience too these are the knocking 's of Christ at our hearts Now Christ doth not onely knock but he is most earnest for an enterance saying Open unto me Here the heart is compared to the gates or doors of a City for as in Cities the strength of the City is in the gates there was their seats of justice in those days and there was Munition stored up for war so that open the gates to an enemy and you give him all So when Christ hath the heart he hath the whole man The heart is the way of entrance of God into the soul or into the whole man and hence it is said The Lord opened the heart of Lydia Acts 16. 14. That was it at which Christ knocked When God bestoweth his blessings on us he is said to open doors unto us as in Psa 78. 23 24. in Isa 45. 1 2 3. The Apostle calleth the grace of ministry The doore of utterance Col. 4. 3. So when we yield unto Christ and his Spirit and accept of his grace and the like it is to open the doore unto him as in Revel 3. 20. Now the knocking 's of Christ shew how earnest he is of enterance into
Church and City of God for the Priests and Levites kept of old the watch or charge of the Lord as appears in Numb 3. 7 8. And it is said in Isa 62. 6. I have set Watchmen upon thy walls O Jerusalem which shall never hold their peace day nor night c. But these Watchmen here seems to be such as are spoken of in Isa 56. 10. Blind watchmen and dumb dogs such as could doe nothing but rend and teare the flock of Christ Some understand by the Watchmen the Ministers of the Church and by the keepers of the wall Magistrates such as are called Gods Psal 82. 6. And these many times direct the point of the sword against the Church Ministers and Magistrates when they are filled with envy and malice at the graces of the Spirit in the Saints are both alike persecutors Now what it was that these watchmen performed against the Spouse and what their carriage was towards her is declared in the words following They tooke away the Vaile from me The Hebrew word here Translated Vaile or Scarfe hath its name of spreading because women spread 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Inde Hiphill 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Extendit expandit them over their heads to cover them and it hath its signification also of thinnesse because it was made of the finest and purest linnen that could be gotten Such Vails were worne of women in a double respect First For ornament and adorning as appears in Isa 3. 23. Secondly In token of subjection and obedience for this see Gen. 20. 16. Also Gen. 24. 65. 1 Cor. 11. 5 6 7. Then the taking away of the Veile notes 2. things 1. As it was an ornament as in the Old Testament a Vaile was that which covered women for modesty so it was an honourable Ornament They tooke away the Vaile That is that wherewith the Spouse was covered they tooke away that which made her comely and laid her open and as it were naked by calumnies and reproaches casting all the mire and dirt they could upon her They tooke away the Vaile of the Spouse when they tooke away her credit and esteeme when they lay open her infirmities and weaknesses So she was spoiled of her good name and reputation and counted among the light 〈◊〉 lewd women for so they used to deale with dishonest women disfiguring their faces stripping them out of their cloaths and taking away their faire Jewells as appears by Ezek. 23. 25 26. 2. As the Vaile is a token of subjection it 's taken away when they draw the Spouse from Christ and her subjection to him by false doctrines and humane traditions and inventions of men by pressing humane devices upon the Spouse and so take her off from observing those things that Christ hath given her in trust to observe Those that desire to sit high in the consciences of people and so make them undutifull they take away the Vaile of subjection from them making them to observe humane traditions more then Christs Commandements Now in that the Spouse is thus vexed and afflicted by these evill watchmen who were such as seemed to be in place of superintendency and ministry such as pretended at least to have the greatest care of her for these to smite her wound her and take away her Vaile this was most savage dealing and the very highest of persecution Hence Observe That those that seeme to be of great esteeme and of the highest Office in the Church preve many times the bitterest enemies of the Church Who were more bitter enemies in Christs time then the Scribes Pharisees and Priests And who were the greatest enemies of the Church in the time of the Prophets but false Priests and Prophets The persecuting Magistrate pretends he is in Gods stead as they are called Gods Psal 82. 6. They should governe as God himselfe would governe but alâ—s wofull experience tells us that they doe conerary to the truth As for Ministers they call themselves the Embassadors of Christ and therefore strengthen the feeble knees and bind up the broken hearted and the like But alas we see many of these turne the edge of the sword against the Saints The Prophets of God doe complaine of the wicked Priests in the time of the Law how they did afflict the godly And may not the same complaint be made still even now in the days of the Gospell how are the Saints still vexed with many of that Tribe What is the cause they be so much dlspleased Surely because the Saints seeke after Christ and that out of their way and order they will beare any disorder saving that men may be carnall formall yea and profane too and such are no trouble to their spirits like the blind Pharisoes if there be any excesse of ryot these watchmen can beare it well enough but if any seeke acquaintance with Christ and not in their way that is intollerable that is to their disgrace upon such they fall they beat and wound them yea they take away their Vaile they doe deface and dishonour them all they can for they make them as odious as they can they terme them that be Saints and seeke after Christ Hereticks Scihsmaticks Elasphemers and the like they lay all the most vile reproaches upon them they can devise Now for the Saints this need not trouble them when these things come to passe that such as pretend to have office and superintendency over the Church doe beat wound and disgrace her Did not the builders refuse Christ himselfe the head corner stone What marvaile then though they beat his Servants and vex his people How was Christ judged of the Priests and Pharisees in his time And this hath been the lot of the Church in all ages the Saints were called Hereticks and Schismaticks the Vaile was taken off O what cruelty is this What savage men are these that thus beat and wound the Spouse of Christ Yea marke well how they be They be the watchmen that pretend to be Ministers and Embassadors of Christ for to feed his flock who of all others should chiefly defend and comfort them now for these to beat and wound the Spouse and take away her Vaile this is intollerable wickednesse this is the highest impiety To conclude truth hath alwayes a saracht face falshood and formality for the most part goe under glorious attire as that of decency and uniformity and the like There is no question that such as are carnall Formalists Pharisaicall Professors would persecute Christ if he were in the flesh as now they persecute his imageand spirit in his Saints when they smite and wound and take away their Vaile from them Thus much for this time VERS 7 8 9 10 c. to the end of the Chapter I charge you O daughters of Jerusalem if ye find my beloved that ye tell him that I am sick of love What is thy beloved more then another beloved O thou fairest among women What is thy beloved more then another
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
God be to the soul thus it 's said to the Church Arise shine for thy light is come and the glory of the Lord is risen upon thee and the Gentiles shall come to thy light and Kings to the brightnesse of thy rising Isa 60. 1. 3. The Prophet doth here allude to that glory that sometimes appeared upon the Mount Exod. 24. 15. And upon the Tabernacle Exod. 40. 32. And the Temple 1 Kings 8. 11. So that when darknesse shall cover the Earth and grosse darknesse the people the presence of God with his people shall be life light and glory unto them When the Lord promiseth prosperity to his people he saith Then shall thy light breake forth as the morning Isa 58. 8. So much for the first comparison The second followeth Faire as the Moone The Moone in her full or most glorious shew seemeth to be a most glorious Creature indeed i'ts called in Hebrew Lebanah of her whitenesse and glorious bright shining When abundance of glory and light is promised to the Church God saith Thy Sunne shall no more goe downe neither shall thy Moone withdraw it self Isa 60. 20. And the light of the Moone shall be as the light of the Sunne and the light of the Sunne shall be seaven fold Isa 30. 26. The Moone is faire and light by that beauty and brightnesse communicated to her from the Sunne In the Sunnes brightnesse she hath her light Hence Observe That the Saints are beautifull and shine in the glory and light of God As the Moone receives all her light from the Sunne so doe the Saints receive all their life light and glory from Christ the anointed one of the Father The Apostles said of Christ We saw his glory as the glory of the onely begotten of the Father John 1. 12. Christ shined in the glory of his Father and the Saints shine in the glory of Christ they receive all their grace and light from him Of his fullnesse we all receive and grace for grace John 1. 16. As Christ lived in his Fathers bosome and councell acted in his power and stood in his righteousnesse So the Saints live in the secrets of the Almighty and partake of the righteousnesse of God in Christ they shine in the same glory excellency as Christ did But now the Moon though she be cleare and receive much light from the Sun yet sometimes the light and glory of the Sunne is eclipsed from her neither is she so perfectly cleare but sometimes she hath spots therefore it is not only said that the Spouse is faire as the Moone but it 's added Cleare as the Sunne Here are the degrees of grace the Spouse is made partaker of her first light is like the morning or dawning of the day the second beauty like the Moon which borroweth her light of the Sunne the third degree like the Sunne it selfe in brightnesse The Spouse is cleare or pure as the Sunne as it is said The path of the just is as the shining light that shineth more and more untill the perfect day Prov. 4. 18. He meaneth not that the Spouse is alone and simply as the Sunne hath not her light from any other but that she is glorious and wonderfull of majesty and that she stands in the same glory and majesty as Christ did In Christs transfiguration it 's said that his face did shine as the Sun Mat. 17. 2. Revel 1. 16. It is said that his face shone as the Sun shineth in his strength In a word under these speeches the holy spirit would not onely note the growth of the Spouse by comparing her to the morning but the excellency and glory of her by resembling her to the Moone yea to the Sunne the most excellent and glorious of all that heavenly Creatures that we doe behold Christ himselfe is the Sunne of righteousnesse in whose glory and excellency the Church shines Hence Observe That the glory and excellency of the Saints is the same with the excellency and glory of Christ The Spouse is not onely like the joyfull morning pleasant and comfortable and like the Moone that receives light from another but is also glorious and excellent as the Sun of righteousnesse himselfe The Saints are said to but on Christ Gal. 3. 27. And the woman which is the Spouse is cloathed with the Sun Rev. 12. 1. That is she is cloathed with Christ with his righteousnesse and glory Thus the Armies which were in Heaven following Christ are said to be cloathed in fine linnen white and cleane Rev. 19. 14. They are cloathed with the same annointings and the same spirit that Christ is as the Apostle testifieth that as he is to wit Christ So are we in this present world 1 John 4. 17. The last commendations in the verse followeth And terrible as an Army with banners The Spouse was glorious in her terrour and fortitude she was an amazement and trembling to all her spirituall enemies pulling downe with spiritual weapons Strong holds c. 2 Cor. 10. 4. The people of Israel were a type of the spirituall Church who were a people saved by the Lord the shield of their helpe and the Sword of their exceliency Deut. 33. 29. God cast the dread of them and the feare of them upon the Nations under the whole Heaven who heard the report of them and trembled Deut. 2. 25. The people heard and were afraid sorrow tooke hold on the Inhabitants of Palestina the Dukes of Edom were amazed the mighty men of Moab trembling took hold upon them all the Inhabitants of Canaan melted away feare and dread fell upon them by the greatnesse of thine arme they shall be as still as a stone c. Exod. 15. 15 16. Having spoken of this more largely in the first verse of this Chapter I shall passe it here and proceed VERS 8. I went downe into the Garden of Nuts to see the fruits of the Valley and to see whit her the Vine flourished and the Pomegranate budded THese words containe an answer to an objection The objection may be thus framed according to the answer How commeth it then that you withdrew your selfe from me if not because you would forsake me for my former negligence His answer is that he went for other ends 1. To visite his Garden and see the fruits of the Valley c. 2. To call her back from her mourning and dolefull wandring The first is declared First By the place unto which Christ went he did not altogether depart from his Spouse but went into the Garden that is into the Assemblies and meetings of his Church Secondly This is farther explained by the ends for which went downe into his Garden which was First to see the plants of the Valley to wit humble spirits and such as are nothing in themselves but rely wholly upon grace Secondly to see all the Members of his Church both such as resemble the Vine if they were towards the fruits of righteousnesse and also such as resemble
Chariots that is yeilded me good and sure meanes to be carryed and borne up The peoples conversion unto Christ is called a bringing of them Vpon horses and Chariots for an offering unto the Lord Isa 66. 20. So that Christ is as Chariots to his people to help and sustaine them by his Spirit Chariots were used in warres Joshua 11. 4. and when God threatneth venegeance unto the wicked he saith he will come with his Chariots like a whrile-wind to render his anger c. And the Propets of old were called the horsemen and Chariots of Israel 2 King 2. 12. All which notes that they were for strength and support by these Christ is here said to carrie sustaine and succour his people Neither doth this only note the meanes of Christs comming to help his Spouse but in the following words the speed that he made The Chariots of Amminadab The Hebrew Amminadab signifieth my willing people or my princely and noble people that is As they that be my bounteous noble and free hearted people do the things that they doe cheerefully and therefore with the more expedition and speed then others so I came cheerefully and with a ready mind after I had once resolved upon the matter to see and comfort my Spouse Thus Christs people are said to be a willing people in the day of his power Psal 110. 3. that is they are sustained with a free or princely spirit The verse being opened let us observe hence First That Christ absenteth himselfe from his Spouse no longer then it shall be for her good For here he saith When I perceived not those things to wit the Vines to flourish c. My soule set me c. I was restlesse untill I came to visit my Spouse It is with Christ as it was with Joseph who though he refrained for a while from his Brethren yet he could not long conceale but he must disclose himself unto them so though Christ doth somtime seem to withdraw from his people for a while and that for their good yet he absents himself no longer then needs he must and after returnes with lager manifestations of his love and favour then before he shewed Secondly Observe When Christ comes to raise his people out of a low and darke condition he comes with power strength and speed My soule made me like the Chariots c. Chariots are for strength and speed Christ comes to comfort and support as with Chariots Thirdly Christs people are a bounteous noble willing and free hearted people These are they that follow the Lamb and serve the Lord freely and willingly and not of necessitie and constraint so it s said of Christs Subjects in Psal 110. 3. his people shal be willing in the day of his power then there needs no coaction or compulsion used to draw them to the obedience of Christ but they are drawne by the Scepter of his Spirit swaying their hearts by the sweet drawing of his Spirit and grace It followeth as before Christ had declared his purpose and resolution of his returning to the Church to comfort her and support her so now he sheweth what he spake when he came to her in the next verse VERS 10. Returne returne O Shulamite returne returne that wee may looke upon thee what will yee seem the Shulamite as it were the company of two Armies IN the former verse Christ declared his earnest affection and willingnesse to visit and comfort his people which thing is made more manifest here in this verse by the description he maketh of his recalling her and of the effects following Christs recalling of the Spouse is declared 1. By the manner 2. By the matter In the manner we may note First The earnest affections of Christ in that he doubleth his expression saying returne returne c. and this doubled twice to shew the earnestnesse and certainty of his desire Secondly By the Epithite Christ is pleased to give his Spouse calling her Shulamite which is from her peace and perfection As for the matter it is that the Spouse should returne to her former feeling and comfort in Christ and this is declared by the end to wit That we may look upon thee that Christ his friends may behold the beautie and glorie of the Spouse Lastly The effect of all is this that Christ and his friends doe admire her glorie which admiration is expressed by a question and an answer The Question is What shall wee see in the Shulamite The answer is as it were the company of two Armies Returne returne c. These are the words of Christ unto his Spouse who in seeking of him had as one would say gone beyond him And this calling of her back againe is expressed unto us under the similitude of an earthly man who as it were a farre off calleth and shouteth even as loud as he can by words and speech to bring back such as wander out of the right way hereby is signified the earnestnesse of Christ to call home his Spouse unto himselfe Hence Observe First That Christs voice is an effectuall meanes to convert us unto himselfe Christs voice speakes spirit and life to the hearers for his words are spirit and life And therefore Christ himselfe saith in Joh. 5. 25 28. That the houre was comming and then was when the dead shall heare the voice of the Sonne of God and they that heare shall live and they that are in the graves of sin ignorance earth and flesh shall heare his voice and come forth c. Secondly Observe When Christ calls any by his voice to returne unto him he cals earnestly and effectually When Christ commeth and calleth at the doores of our hearts he will take no deniall he will not be put off with any delayes or denials whatsoever but makes his voice to be heard and cals aloud untill we heare and returne unto him Here he doth as it were double and treble his speech by repeating the word returne foure times Now followeth the title he giveth the Spouse O. Shulamite Under this title he declareth the peace and perfection of the Spouse as Solomon which in Hebrew Shelomoh had his name of peace because he was a figure of Christ the Prince of peace and Jerusalem was also called Shalem or Salem Psal 76. 3. which signifieth peace Heb. 7. 2. So here the Spouse called upon to returne is named shulamite or Shulamitesse of her peace with God in Christ Now because this hath some reference to Jerusalem some doe apply this to the calling of the Jews as it 's foretold Rom. 11. 25. But wee may apply it to the new Jerusalem the generall assembly and Church of the first borne And then it notes the peace and perfections of the Spouse Hence observe That the Saints are perfect in peace and union with Christ Christ hath raised his Saints by the lively quickning voice of his spirit and hath made them sit together with himselfe in heavenly places Ephes 3. 6. And the
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
21. It followeth VERS 5. Thine head upon thee is like Carmel and the haire of thine head like Purple the King is held in the Galleries FIrst here 's the commendations of the head Some read it Thy head upon thee Others In thine head we may take it either for the head it selfe which is Christ Ephes 1. 22. or it may be taken for the Ornament upon the head namely those graces wherewith Christ hath adorned his Spouse Now the commendation of her head is that it 's said to be As Carmell The word Carmell is commonly taken for a place full of pastures set also with Trees whereof it 's likely that this place had it's name Carmell was the name of the Mountaine where Elias killed Baals Priests and praid for raine 1 Kings 18. 19 20. It seemed to be a very fruitfull place Nahum 1. 4. For a fruitfull place opposed to a barren Wildernesse is called Carmell Isa 32. 15. And Chap. 29. 17. Now the head of the Spouse being thus likened to Carmell a very fruitfull place denotes the wisdome and knowledge of the Spouse Hence Observe That the Saints are glorious in the wisdome and knowldge of God VVhither we take it for the Ornaments of the head or for the head it selfe it 's all one for Christ is both the head and the Ornaments also it shews how glorious the Spouse is in wisdome and understanding she is full of gravity carrying her selfe wisely in all her actions her mind being filled with the counsell and knowledge of God Thus the Lord foretelling the glory of the Spouse saith The glory of Lebanon shall be given unto it the excellency of Carmell and Sharon c. Isa 35. 2. The meaning is that whereas the Church in her former dark and low condition was like a wast wildernesse but when the Lord should shine upon her with more light and glory she should become a most plentifull and beautifull place even as Carmell and Sharon The Hebrew Carmell is sometimes taken for Crimson or Scarlet-colour 2 Chron. 3. 14. such colours were worne of Princes and great persons meaning thereby that her head was adorned with that which was costly and full of majesty as that colour is but the other Interpretation seems to be the most proper It followeth And the haire of thy head like Purple The haire or the bush of thine head The word Dallath which is onely used in this place signifies slendernesse or tenuity such haire as is small and slender wherefore some take it for the haire of the head for the smallnesse of them and some for the Laces that binde up the haire Now in that it 's said her haire is as purple it 's meant that it is costly and deare as which did not belong to any but mighty men and Magistrates See Luke 16. 19. Also Dan. 5. 16. which no doubt also they did weare as an attire of great comelinesse and beauty By the haire some understand the multitude of believers but rather we may understand it of cogitations and purposes of the heart and then Note That the Saints are glorious in the thoughts and purposes of their hearts Their thoughts are ordered by the Lord and their minds are filled with understanding But I shall passe this having spoken more largely of it in Chap. 4. 1. where the Spouses haire was likened to a flock of Goats that was smooth and faire So here it 's likened to purple deare and costly it being the comely and beautifull attire of great ones Purple differs not much as some think from Scarlet in which respect they reconcile the Evangelists Matthew affirming Chap. 27. 28. that they put upon Christ a Scarlet Robe And John 19. 2. As also Mark 15. 17. calling it a purple or purple Garment But I passe this It followeth The King is held in the Galleries The beauty of the Spouse being thus described in all her parts is now amplified by two effects the first is that it worketh in the King a strong desire that he would alwayes be bound unto the walking places with his love The King is held in the Galleries The second effect is that which causeth him to utter with a great admiration at her beauty and sweetnesse which is declared by the matter in all those parts that have been described all which is beautified with an exclamation How faire c. as it followeth in the next verse But first of the Kings desire to be bound unto the walking places of his Spouse The King is held in the Galleries By the King here is meant Solomon and under him Christ The word Rehatim translated Galleries is used for Gutters wherein waters run for the flock to drinke as in Genes 30. 38. Exod. 2. 16. but here it seemeth to be meant of such Galleries as run along the house side and are places to walke in Some render it thus A King would be tied in his Galleries as if he should say there is no King in the world so glorious or majesticall that if he should behold thy beauty and glory it would cause him to stand amazed thereat he would no more looke upon his owne glory but upon thine so far doth thine excell all the glory of the world so that he that beholds it would be as it were with a continuall desire to look upon thee so highly would he esteem of thy exceeding glory before his owne or any earthly glory whatsoever So then there is not the mightiest Prince in the world but if he did see the beauty of the Spouse would desire to be tied or bound to any part or piece of it yea to take up his continuall abode there that he might be satisfied with the sight thereof and continually to looke upon the inward and spirituall beauty of the Church See this performed by David Psal 27. 4. Also Psal 84. throughout Or rather we may take it thus The King towit Christ himselfe is held or tied in his Galleries towit in his Spouse in his Saints So that he hath a fixed habitation in the house of his Church where he is as it were bound by the bands of amity and love the Spouse being so excellent in all parts so glorious so beautifull that he cannot but Covet her beauty as it 's said in Psal 45. 12. Hence Observe That Christ is affected to be neer his Spouse and to behold her beauty and comelinesse The Galleries and large rooms of Kings were hanged with goodly Hangings of Purple or of some rich stuffe unto such glorious rooms is the Spouse likened being glorious in all parts whereby she draweth the affections of her beloved unto her Hence it is that it 's said The Lord delighted in thee and thy Land shall be married Isa 62. 4. And the glory of the Church is set forth thus My Servant David shall be their Prince for ever and I will set my Sanctuary in the midst of them for evermore and the name of the City from that day shall be
under the apple-tree there thy mother brought thee forth there she brought thee forth that beare thee THE Church going about to declare the love she carried towards her head and husband Christ doth in this verse in the first part of it by way of demand speake of her selfe and the latter part taking upon her the person of Christ she sheweth what great favours and graces she had received from him There is nothing by the speech it selfe that discovers whether Christ or his Spouse uttered these words But the Hebrew text declareth it to be spoken by the Spouse because this clause I raised thee up c. And also this Thy mother conceived thee are spoken in the masculine gender as to a man and not as unto a woman and so wee take them for the words of the Spouse setting forth the vehement and ardent loves of hers unto Christ in respect of those many favours she had received from him In the words then shee setteth forth the vehemencie of her love First as it were by comparison saying Who is this that commeth up c. Secondly the place from which she ascended from the Wildernesse Thirdly The manner of her ascension leaning upon her beloved Fourthly the meanes of her ascension I raised thee up under an Apple-tree there thy Mother brought thee forth c. Who is this or who is she for so we may reade the words that commeth up c. some thinke that this speech implyeth the springing up of a new Church conducted by Christ through the Wildernesse of this world others understand it to be the speech of the daughters of Jerusalem admiring at the encrease of faith and grace in the Spouse but we may understand it of the Spouse her selfe admiring at her selfe being filled with grace and being cloathed with so many mercies by Christ as if she should say where is she to be found that hath shewed the like love to her welbeloved that I have shewed unto mine that hath taken such travaile and indured so many afflictions passed through so many perils to come to her beloved as I have done to come unto mine Hence Observe That the Saints do admire their own ascension unto Christ It is their glorie and Crowne it is their joy and boafting all the day but wee must also know that the boasting of the Saints is not from any thing of their owne they cannot so admire their own strength or parts as in the power and strength of Christ by which they are brought up unto him Now that then which the Saints doe so much admire is that shee should ascend up from the earth to live in Christ and that in the power and goodnesse of Christ Secondly The place from whence she ascended is mentioned From the Wildernesse The Wildernesse is sometimes taken for the people of this world out of which the people of God are called and chosen Ezek. 20. 35. John 15. 19. but wee may rather take it here for the former state of the Spouse in the state of sinne and ignorance under the bondage of the powers of darkenesse from which she escaped by Christ for the Wildernesse was a drie and thirsty land a land of drought and of the shadow of dearth Ezek. 19. 13. Jer. 2. 6. The Wildernesse is cloathed with no beautie whereby men should delight in it or desire to dwell there but it is rather a place of Dragons Foxes and Tigres and all wilde ravenous Beasts Hence Observe That the Saints ascend up to Christ out of a low darke desolate Wildernesse Their state is a Wildernesse condition desolate lost and forlorne till they ascend up unto Christ there be many dangers ina Wildernes so the soule is in a lost dangerous condition till it ascend unto Christ the true Canaan and Land of plenty and rest A man in a Wildernesse knows not which way he goes whither forward or backward no more doth the soule while it walks in the Wildernes of darknesse and confusion under the power of hell and death surely this must needs be a blessed ascension to ascend out of a desolate Wildernes unto Christ the true center and rest of the soule It followeth Leaning upon her beloved Here is set downe the manner of the Spouses ascension Leaning upon her beloved or adjoyning associating her selfe with her beloved The Spouse doth not use this speech onely to note her love towards Christ as it was the custome for men to leane upon them whom they best liked as appears 2 Kings 5. 18. but also to set out the strength and comfort she had from him without whom by reason of her owne weaknesse she had never beene able to get out of the Wildernesse Hence Observe That the Saints ascend up unto Christ by the assistance of divine power from Christ All the strength of the Spouse was in the power of Christ who upheld her and sustained her steps carrying her through all dangers and difficulties The Spouse is by Christ made perfect stablished strengthned and settled 1 Pet. 5. 10. This divine assistance was foretold by the Prophet in Gods dealing with the people of Israel when he put his holy Spirit in his people and led them through the deep as an horse in the wildernesse they stumbled not as a beast goeth downe into the valley the spirit of the Lord quietly led them so didst thou lead thy people to make thy selfe a glorious name Isa 63. 11. 13. 14. So here the Spouse acknowledgeth all her strength and stay to be from Christ and from the power of his might It followeth in the next verse I raised thee up under the Apple tree The Spouse is said sometimes to raise up Christ as in Psal 44. 24. Stir up why sleepest thou Lord And the Saints are said to stir up themselves and take hold of his strength in Isa 64. 7. but the Spouse being but the instrument of Gods power and goodnesse she doth as it were speake in the person of Christ and as Christ gives life to his people so his people are said to give life to him and raise him up as it were from sleep and from death This raising up was under the Apple-tree the tree of life and grace whose shadow and fruit had beene delightfull to her to which tree Christ himselfe was likened Chap. 2. 3. So that the Spouse is said to raise up Christ in his owne power under the Apple-tree towit under his shadow and fruit whereby she her selfe was comforted and refreshed Hence Observe That Christ is raised up by or in the Saints by his owne power Though the Saints are said to raise up Christ it 's under the Apple-tree it 's in Christs owne power so it is no more but Christs raising himselfe in the Saints Christ by the divine power raised himselfe out of the Grave so by that divine power he doth rise in the Saints by which power they are said to raise up Christ and therefore what Christ is said to doe unto the Saints
concerning the calling of the Gentiles declaring that it is part of her spirituall joy to see that they be called home unto Christ and this is contained in verse 8 9 10. Secondly Christ againe on the other part setteth out his affection to the Church shewing his care over her by a comparison made betweene Solomons Vineyard and the Church and also by directing her to what should be best for her vers 11 12 13. Lastly the Church doth as it were take the words out of Christs mouth and turneth them into an earnest request and prayer intreating his continuall presence comfort and assistance for ever to lead her and guide her into all truth and this is declared in the last Verse We have a little sister and she hath no breasts c. We must know when this Song was penned before Christs appearance in the flesh the Church was shut up and limited among the Jewes God suffered the Gentiles to wander in the vanities of their owne mind but there were prophecies and promises that the Gentiles should be brought in at the comming of the Messiah and there should be one body made up both of Jewes and Gentiles It is written of Christ I have made thee a light of the Gentiles and the salvation to the ends of the earth Also aske of me and I will give thee the Heathen for thine inheritance and the uttermost parts of the earth for thy possession Now those that were faithfull among the Jewes understanding this are very carefull of them saying What shall we doe for our Sister c. In this verse is described First the relation of the Church of the Gentiles to the Church of the Jewes she is her Sister Secondly the condition of the Church of the Gentiles and that is two-fold 1. She is Little 2. She hath no Breasts Thirdly the care of the Church of the Jewes over this new Church by way of demand What shall we doe for our Sister Fourthly the time when her care was such In the day when she should be spoken for when she should be made manifest to the world We have a little Sister c. The Jewes and the Gentiles which believe are Sisters and Brethren Here the Church of the Gentiles is called a Sister to the Church of the Jewes and to Christ also because they have both one common Father Viz. the Lord of whom is named the whole Family in Heaven and in Earth Ephes 3. 15. All the Saints are Sonnes and Daughters of God whither Jewes or Gentiles through adoption and grace Rom. 8. 16. 2 Cor. 6. 18. Hence Observe That the Saints in the unity of faith become neerly related one to another as Sisters and Brethren Christ and all Saints are of one Father and Lord of one Mother viz. the heavenly Jerusalem They are all Children and of the seed of Abraham for so saith the Apostle If yee be Christs then are yee Abrahams seed and Heires of the promise Gal. 3. 29. All the Saints are Heirs of Abraham according to faith and according to the promise And the Apostle saith in Gal. 3. 26. Yee are all the Sonnes of God by faith in Jesus Christ for all yee that are baptized into Christ have put on Christ there is neither Jew nor Grecian bond nor free there is neither male nor female for yee are all one in Jesus Christ And though the Law was first given to the Jewes onely which were the peculiar people of God to whom appertained the adoption and glory and the Covenants and the service of God and the promises c. Rom. 9. 4. yet the Lord was pleased that the people that sate in darknesse should see a great light and those that dwelt in the shadow of death upon them hath the light shined Isa 9. 2. So that the Jewes and Gentiles are now as brethren having both received the same spirit God hath put no difference betweene Jewes and Gentiles after by faith he had purified their hearts Acts 15. 9. Thus much for the relation between the Church of the Jews and the Church of the Gentiles they were as Brethren and Sisters Now follows the state and condition of the Church of the Gentiles though she be a Sister to the Church of the Jewes yet she is First A little Sister Secondly She hath no Breasts As the Church of the Gentiles was a Sister so she was at that time but a little Sister there being onely a few Proselytes brought in to believe in the Messiah she was little then in being and also in her minority for we must observe that this speech is formed according to the manner of the world A young Damosell is not presently married untill she grow up in years she is not for marriage untill she hath Breasts to nourish the Children that she shall bring forth So here she saith we have a little Sister she is not growne up she is not come to ripenesse of yeares to be given in marriage being a small young Damosell And it is added She hath no Breasts This is added even to expresse her littlenesse or smallnesse as before she is not yet marriageable or fit for Christ because she wanted those yeares and that ripenesse that the Lord had appointed with himselfe for her and the meanes also whereby she should come by it So that this Church of the Gentiles had no stablished ministry so that her Children could not suck the breasts of consolation as in Isa 66. 11. she was not come to the state of Israel whose Breasts were fashioned Ezek. 16. So that the Gentiles that were Proselites to the Jewish Religion had their ministry among the Jews and received instruction from the Jewish Pastors Hence Observe That the Spouse in her nonage is under much weaknesse and frailty Here the Church of the Gentiles is very little and small she hath but onely a few Proselites not one of a thousand very few and scarce And she had no breasts she had no spirituall nourishment for her Children she was without the Oracles of God it is true the Gentiles had many wise men of the world great Philosophers and subtile disputers but none of the doctrine of Christ to nourish the soule there was the worship of Devills and all manner of superstition there was great boasting of divine knowledge that in respect of the true wisdome was all nothing but foolishnesse and hence she saith that her little Sister had no Breasts And what here is spoken of the Church of the Gentiles in respect of her nonage the same may be applied to every particular Saint in the time of his nonage and minority Now followeth the care that the Spouse hath for this her little Sister What shall we doe for our Sister in the day that she shall be spoken for Christ and the Spouse are here brought in as it were a man and his wife or a Brother and a Sister debating what were best to be done with their youngest Children or kindred and which
his vineyard but Christ received all the fruits of his those that kept Solomons Vineyard were to have the fifth part of the fruit Solomon had a Vineyard c. Solomon had all things excellent and above others and this notes the excellency of Christs Vineyard in that it is compared to Solomons by the Vineyard is meant the Church in generall for the house of Israel was the Lords Vineyard Isa 5. 7. this Vineyard is commended for t is scituation At Baal-hamon Baal-hamon was not the proper name of a place but signifieth here a most fruitfull soile or place for Baal signifieth a Lord Master or Owner and Hamon a multitude that is the Lord of a multitude so that is as much as to say in a place so plenteous that it bringeth forth multitudes of Vines and therefore the Church being scituate in a fertile place is called Bekeren ben shamen the horne of the Sonne of Oyle that is a very fruitfull hill The fruitfulnesse of Solomons vineyard doth note out the fruitfullnesse of the Spouse The next thing shews Solomons care over his Vineyard He let out the Vineyard unto keepers Though Solomon made great account of his Vineyard yet he did not dwell in it and keepe it himselfe He was not so much delighted with it as alwaies to have it in his presence and never out of his sight he let it out to keepers that is he let it forth to hire or for a certaine rent to such as should keepe dresse prune cut and trimme the same Herein there is a dissimilitude betweene Christs and Solomons Vineyard because Christ kept his in his owne hand and it was alwayes in his presence and sight Now followeth the benefit that Solomon received by his Vineyard Every one for the fruit thereof was to bring a thousand pieces of Silver These keepers and dressers of the Vineyard must have their hire and therefore it 's said that they bring every one a thousand pieces of Silver that is for the fruit they have reaped from the Vineyard or for the rent thereof they were to bring a thousand pieces of Silver that is a very great summe for he putteth a certaine for an uncertaine Some read shekles which we may take for common shekles which was halfe so much as See Beza on Mat. 17. 18. the shokles of the Sanctuary and did amount as some suppose to the value of twenty-pence The commendations here of the Vineyard is that it was hired or let at a great rent which is an argument of the great fruitfullnesse thereof and in this Verse is contained the first part of the comparison Now followeth the reddition VERS 12. My Vineyard which is mine is before me Thou O Solomon must have a thousand and those that keep the fruit thereof two hundred HEre is the dissimilitude the Vineyard of Christ even his deare Spouse which belongeth onely to him and to none other no man shall succeed him in it because he is the eternall Lord and heire of all things Heb. 1. 2. And further he saith which is before me that is before my face so that I continually looke upon it and have an eye over it or watch over it for good noting his continuall presence in his Church as in Matth. 28. 19. and also his continuall dressing and pruning of the same as Husbandmen doe their Vineyards that it may bring forth more fruit as in Joh. 15. 2. And here Christs Vineyard is preferred before Solomons namely because he is inforced to put forth his but Christ doth as it were with his owne hands prune and keepe his owne Vineyard Thou O Solomon must have a thousand c. There did belong a thousand sheckles of silver or a thousand silverlings to Solomon as hire or rent this we had in the former verse but here followeth a substraction or lessening of Solomons profit in the following words And those that keepe the fruit thereof two hundred There is a portion that appertaines to those that dresse this Vineyard and make it fruitfull This is spoken by way of concession or granting thus I yeild to this that thy Vineyard is worth a thousand pieces of silver but out of that those that keepe the fruit thereof must have two hundred which ariseth to the fifth part of the gaine Now from this comparison thus drawne Observe First That the Spouse is Christs Vineyard The house of Israel was the Lords Vineyard Isa 5. 7. but of this we have spoken before in this Song Secondly Christs Vineyard is a fruitful Vineyard King Solomon was excellent in all things and therefore his Vineyard could not be but fruitfull and it being Situate in Baal-hamon a fertile soyle by this is noted the fruitfullnesse of Christs Vineyard Thirdly Observe That Christ injoys all the fruit of his owne Vineyard And this is held forth to us in the dissimilitude betweene Solomons Vineyard and Christs Solomon was forc't to give away the fifth part of the profit to his Keepers but Christ doth reap all the fruit of the graces of his Saints all the fruits of the Spirit as praise and thanksgiving redound unto him Fourthly Observe That Christ keeps the Vineyard of his Church in his owne hands As he hath the whole fruits of it so his eyes are alwayes upon it for good Christ appeared in the midst of the seven golden Candlesticks which are the seven Churches Revel 1. Christ is alwayes himselfe in his Vineyard to dresse it and to prune it and to make every Vine prosper Let none therefore thinke they have the domination over the Church Christ onely is Lord and head he stands in need of no Vicar or Vice-gerent which is one in the stead to doe that which Christ should doe if he were present this is Antichrist that takes the very office of Christ which is to sway in his Church alone But it may be demanded doth not Christ let forth his Vineyard to Dressers Did not Paul plant and Apollo water c. I answer That the Prophets and Apostles as they were annointed to office and dignity they were in some fort called the dressers of Christs Vine but yet no fart her but as instruments whom Christ useth for he is present with them and in them he worketh by them and therefore he holdeth the seven Starres in his right hand which are the Angells of the seaven Churches Revel 1. The Keepers of Solomons Vineyard doe keep it in his absence but the Keepers of Christs Vine can doe nothing unlesse he be with them and worke by them Christ then will take care of his Church and take it so into his owne hands at last that even Leviathan and the Dragon that is in the Sea shall be slaine and in that day his Spouse shall sing A Vineyard of new wine Isa 27. 1 2. the Lord will keep it and water it every moment least any hurt it he will keep it night and day and at last free his Church from both it's oppressions and oppressors