do God's commandements therefore we pray Let thy will be done on earth as it is in heaven 2. We must performe our obedience zealously and with all our might even as those who runne a race bend the whole force and strength of their bodies to advance themselves forward as the Apostle professes of himself Philip. 3. 14. And as David stirres up his soule and all that was within him to praise the Lord Psal 103. 1. 3. Patiently as the Apostle exhorts Heb. 12. 1. Till the Lord call us to his eternall rest looking on Jesus the author and finisher of our faith and never fainting or giving over for any terror or temptation danger or discouragement crosse or calamity but patiently induring what may occurre in our way and to waite upon the Lord alwayes to whom this promise is made Isai 40. 31. But they that waite upon the Lord shall renew their strength they shall mount up with wings like Eagles they shall runne and not be weary and they shall walk and not faint 4. Constantly that is as 1 Cor. 9. 24. and Gal. 2. 2. So to runne as we may obtaine the prize being faithfull to the death that we obtain the Crown of life as we are exhorted Rev. 2. 10. This being the praise of Joshua and Caleb The promise that David makes Psalm 119. 33. And the Apostles practice 2 Tim. 4. 7. 3ly The Rule of our performance of this duty or He after whom she promises to runne is after Christ the precepts of his word for direction and the example of his life for imitation Therfore the Apostle would not simply say Follow me but with this restricton as I follow Christ he being only our absolute and perfect patterne Therefore as Gideon said to his souldiers As yee see me do so do yee so sayes he to all his As yee see how I have gone before you so follow yee for I am the way the verity and the life the way to walk in the truth to walk by and the life to walke unto which way if we keep we shall be safe from straying which truth if we believe we shall be free from erring and which life if we walk unto we shall be free from perishing Neither must this following after Christ be onely in active obedience but passive suffering as he did innocently patiently and persevering to the end as we are told Luk. 9. 23. And Heb. 12. 1. Observations 1. The Church first desires to be kissed with the kisses of his mouth and now she desires more to wit to be drawne that she may runne after him whereby we see the disposition of a Godly soule to be still covering more and more of the Lord 's gracious favours towards the same thirsting and hungring after more and more grace till at last her vessel be full in glory therefore it is said of the godly Psal 84. 7. That they go from strength to strength till they see God in Sion and with the Apostle Philip. 3. 13. Forgetting those things that are behind they reach unto those things which are before and never can say of grace as Esau said of his goods Gen. 33. 9. I have enough 2. We see the Churches humble acknowledgment of her owne weakness and inability to runne after Christ except she be first drawne by him as if she should say teque volens cursu non tamen apta sequi as our Saviour speakes Math. 20. 41. The spirit being ready but the flesh being weak which made that great Apostle confess of himself Rom. 7. 18. that to will was present with him but how to performe that which was good he found not and which much more may all others most truly and humbly confess 3. Notwithstanding of the sense of her own weakness and inability to follow or run after Christ yet she faints not nor therefore gives over but by prayer to him who accepts the will for the deed and who gives both the will and deed she desires to be drawn by him teaching us when we find or feel our own wants and weakness to performe any spirituall duty commanded or saving grace never to stay in that sight or sense but to go to him who is the full and over flowing fountain of all grace and is both able and willing to supply all our wants and support our weakness 4. In that she saies draw me we see the efficacy of saving grace as in Manasseth Pauls conversion and of those three thousand at one draught as it were of the Net of the Gospell by Peter Acts. 2. Which serves both to trye the truth of Grace in our selves which if it be true it will draw us from our former sinnes to the contrary practise of holiness As also this teaches us to despair of no mans conversion in Gods own time who can be soon drawn to God when ever the Lords saving Grace comes to the soul as Christ came to the house of Zacheus and as he drew Paul 5. In her promise to runne after him we see that grace is not given to his Saints in vaine as David showes Psal 119. 32. but for practicall use cheerfully and diligently to do the duties both of our generall and particular callings 6. We see likewise that our life here on Earth is a Race as the Apostle shows Philip. 3. 12. Wherein having turned from sinne and entred in the way of the Lords testimonies we must cheerfully runne our Race till we come to the end without fainting or giving over or so much as looking back like Lots Wife Gods Spirit being our guide men and Angels spectators God our Judge and the prize the Crown of Righteousness 7. We see that saying after thee that the right vvay then to run this Race is to follow after Christ and then vve may be assured to come to Christ by grace in glory but if vve nor not after him on Earth following the direction of his precepts and example of his practice we shall never come to him in Heaven 8. Lastly We see that the greatest perfection of a Christian on Earth is Christum sequi conatu et desiderio sed non assequi perfectione et facto as the Apostle shows 1 Cor. 11. 1. Phil. 3. 12. As also she contents not with the kisses of his mouth or to have her share and lay hold on the sweet promises of his word but also she desires in the performance of all holy duties to be drawn after him and to be inabled to practise the precepts of his word and what is recommended to her in the pattern of his holy life far contrary to the custome of many who would be kissed with the kisses of his mouth but regard not so as they ought the draught of grace vvith the vvord and the follovving of him in a holy practice of life and good vvorks The King brought me into his Chambers c. From petitioning of favours to be received she comes to the acknovvledgment of favours already received and vvhat
glory of these Curtains was not seen by every one or such as were without as the blackness of the forenamed Tents was but by such as were within Solomons Court and Palace or Chambers thereof So the Churches comliness and Spirituall beauty is not externally seen or by the eye of a carnall mind who is without the true Church but by these who are spirituall themselves and can spiritually discerne with David that excellency beyond others that is in the Godly Observations 1. The Church we see is compared to Jerusalem called in Scripture the holy City and a City we know is little in respect of a kingdome and farre lesse in comparison with the world even so Christs Church is but a little Flock as Christ calls it a few in an Arke that is to be saved one Lilly amongst many thornes and though many be called yet few are chosen and of which few number we should try if our selves be 2. All particular Churches are daughters only of this catholick church of Christ therefore no particular church as Rome unjustly claimes can be the catholick Mother-church and mistresse over all others but at the best were but a Sister Church if it were pure and orthodox 3. Seeing daughters of one Mother or fellow sisters should Love one another and keep peace one with another without variance as Abraham said to Lot even so should all Christians who are children of this common Mother keep the unity of Love in the band of peace as they are commanded Joh. 15. 12. And as it is commended Ps 133. 1. And is Suteable to the signification of the name Jerusalem a vision of peace 4. Seeing the Church acknowledges that she is somewhat black the word in the originall as is said being a diminutive and denotating a mixture between two as the dawning is between light and darkness we see 1. The churches ingenuity and humble disposition acknowledging her infirmity and manifold defects and 2. The difference between the wicked and her she is somewhat black because of flesh and Spirit but the wicked are altogether black because all flesh and no Spirit and though she be black yet she is comly but they are black wholly without any comeliness 5. Seeing the church of Christ is said to be black because of her owne infirmities partly and partly because of persecution of her by her Enemies therefore neither let any dream of perfection here without infirmities nor if they will love godly resolve otherwise but to suffer persecution 6. We see the worst that persecution can do it may well be a noysome scorching or Sunne-burning as that was of Jonas and alter the externall luster of the Church but cannot marre her comeliness eclipsing the externall beauty of her solemne assemblies or goodly order which is seen in her government the time of peace but though like the Moon she be a while under cloud or like the Sunne which is said to have been darkned by the smoak that arose out of the bottom less Pit Rev. 9. 3. her externall beauty be as it vvere obfuscat yet her native splendor which she has by her new birth is never a whit diminished nor ceasses her glory to the full described Rev. 12. 1. Though for a short time she be driven to the wilderness 7. This comeliness of hers is as has been said her beauty of holiness which she has from her Lord and which makes her so lovely and acceptable to him therefore all her true members should labour for holiness without which none shall see God beg it from him and that by it through Christ Jesus they may find favour and acceptation in his sight 8. If this her comeliness be so glorious in the time of her imperfection and frailty on earth that it is comparable to Solomon in all his royalty and to the richest and most glorious Hangings of his Court how glorious shall her shining beauty be when she shall be freed of all spot or blemish trouble or temptation in the highest Heavens Verse 6. Look not upon me because I am black because the Sunne hath looked upon me my Mothers children were angry with me they made me the keeper of the vineyards but my owne vineyard have I not kept In these words follows her exhortation to these forenamed daughters of Jerusalem that for her blackness they would not therefore look upon her with disdaine as either to forsake her or think her forsaken 1. Because this her blacknesse is not native or perpetuall but accidentall and for a time only through the scorching or Sâ—nne burning of persecution and so she declares this to be the cause thereof 2. From whom this her persecution proceeded her Mothers children 3. In what disposition anger and 4. What effect the force of persecution on their part and weaknesse on her part produced to wit the keeping of their Vines and neglect of her own First then she assimilats her persecution which she suffered to the scorching or burning of the Sunne as we see it likewise compared Matth. 13. 6. 1. Because as the same is grievous to the body through the great and vehement heat thereof which oftines causeth fainting and complaint as we see in Jonas even so persecution and trouble is grievous to flesh and blood and through the raging violence thereof has caused many to faint and complaine even of Gods dearest servants why they should be so dealt with as we see Ps 73. and else where 2. This scorching affects only the body but no more even so does the rage of persecution it may kill the body but no more therefore sayes our Saviour Fear not them that can kill the body and no more but feare Him that can kill both soul and body 3. The scorching heat of the Sunne it is but for a short time in the height of the day but thereafter comes the coole of the evening even so persecution lasts but for a short time for the Lord will not suffer the rod of the wicked to lye still upon the back of the righteous nor the storme ever to continue as we see Math. 8. But will send delivery to his own Sion and to Israel out of all his troubles 4. In the time of the hort scorching of the Sunne men use to betake themselves to some shaddow or covering place even so does the Church to some Lurking places as we see in Elias time and of the Primitive church but chiefly they betake themselves to the shaddow and protection of the Almighty as the dove to the clefts of the rock which unlike Jonas gourd never failes them under the coverture whereof they rest and are refreshed till the storme passe over 5. In relation to vegetable things as Matth. 13. 6. Persecution is so compared to show what it doth to carnall professors and temporizing Hypocrits who wither as it were thereby and make finall defection Secondly she showes that this Persecution proceeds from her Mothers children that is such as pretended to be members of the
the Angell told them He is not here for they sought him amongst the dead Matth. 28. 6. and so as it is the Churches error here to seek her welbeloved in her bed so it is the error of many to seek the Lord Jesus in the midst of carnall pleasures worldly ease or to think that he can be found in a dead soul and lulled asleep in carnall security to whom I may say he is not there but as the Angell said He is risen so they who seek him rightly must likewise rise with him As He did from the grave so they from the bed of a slumbering security with the wise virgins and from a sluggish and tepid seeking of him to a zealous carefull and painfull search for him for as his worth is who is sought so must the care and paines be accordingly to find and injoy him As Solomon sayes of wisedom If thou seekest her as silver and searchest for her as for hid treasures then thou shalt understand the feare of the Lord Prov. 2. 4. and find the knowledge of God Matth. 13. 44. 6. Last of all the successe is this she found him not the reason whereof is 1. As the Apostle sayes Yee pray and obtaine not because yee pray amisse even so she sought and found not because she sought him as yet but lasily and amisse and therefore if we would find Christ we must not only seek him but seek him aright as in all the exercises of religious duties the work wrought or Opus Operatum must not be so much taken heed unto as the manner of performance or Modus Operandi else as Peter â—ished all night and catcht nothing so may we seek Christ long enough and yet in no wise find him 2. The Lord will not at first be found of his owne whose very soules love him not for any want of love or kindness on his part towards them againe but 1. For the tryall of their Faith Love and Patience 2. To make them more earnestly seek after him asking seeking and at last knocking or like the Canaanite being importunate and with Jacob saying I will not let thee go except thou blesse me and 3. This is to make them have the greater account and more precious estimation of him as also the greater care of retaining of him when he is found having had experience that it is not so easie a matter if we lose his gracious and comfortable presence to find the same againe And therefore if the Lord speake peace to his Saints let them beware not to returne againe unto folly Observations 1. We see the vicissitude or diverse condition of Christs church here on earth sometimes rejoysing in Christs presence and sometimes saying with Sion the Lord hath forsaken me and my Lord hath forgotten me Isay 49. 14. and therefore being like the Moon having a wain and a grow or like the Sea an ebb and a flow of comfortable feeling as the Mary-gold sometimes Lowres and claspes in the absence of the Sunne but anon when he shines Opens and revives as it were againe and therefore 1. This should teach us not to think uncouth of spirituall desertions as the Apostle exhorts concerning fiery tryalls to do the like 1. Pet. 4. 12. And 2. To despise this life wherein we are absent â—rom the Lord and subject to so many changes corporall and spirituall and to long for that life to come wherein we shall enjoy his presence for ever in whose presence there is fulness of joy and pleasures for evermore 2. In the greatest and most greevous desertions try if thou canst say with the spouse here that Christ is he whom thy soul loves and may appeale to him who knoweth the heart saying with Peter Lord thou knowest that I love thee and then assuredly thou may be comforted and be assured that a soul that loves Christ and longs for him shall in end find his comfortable presence like the Sunnes dispersing all foggy mists and vapours to that soules rejoysing yea that loving and longing soul may be perswaded that it has already like old Simeon Christ in the armes thereof and that it rests though in a spirituall dwame not feeling in his armes as Cant. 2. 6. Because in true divinity Desiderare est Habere the desire of grace is the evidence of the having of grace and such are pronounced Bâ—essed Matth. 5. 6. therefore said Augustin Da domine desiderare ut desiderando quaeram et quaerendo inveniam Medit 1. 3. We see here the difference between the godly and worldlings that which they busie themselves like Martha to seek are many things yet all earthly base and transitory as honours riches pleasures and the like wherein they are restles and indefatigable and which when they have attained like the rich fool and others they have inherited and reaped the wind but that which the godly seek after is Christ Jesus and as David sought Psal 4. The light of the Lords countenance with Mary making that good choice of that which never shall be taken from them 4. Although the godly soul under the sense of spirituall desertion having sought Christ yet at the first find him not as here the Church does not yet let not the same faint nor give over but try how the same has sought Christ and suspect it self that it has not sought him so fervently and painfully as it ought and therefore stirre up its zeale and be more fervent and frequent in prayer and other exercises of devotion and waite upon the Lords time of his graeious manifestation And to know if the soul have sought Christ aright try 1. If thou hast sought his face that is his favour or himself for himself and not for by-ends as some who seek not so much Gods face as his finger-ends 2. If thou seek Gods Law that it may be in thy heart and he rule thee thereby and 3. If thou seek the good of his Zion which is his mysticall body and a part of himself as has been said before Verse 2. I will rise now and go about the City in the streets and in the broad wayes I will seek him whom my soul loveth I sought him but I found him not Here is the Churches holy resolution without fainting to make a furder progresse in seeking her welbeloved still till she find him 1. Arising now saith she without any delay 2. Going about the streets and broad wayes and 3. All this is to seek him whom her soul loveth and yet no better success then before She sought him but she found him not First then she sayes I will rise signifying thereby the stirring up in her self a greater care and fervency in seeking after Christ then she had formerly had for before she sought him only in her bed which is that drowsie estate of carnall security which the flesh bringeth upon the soul and whereby it is said that the wise virgins slept as well as the foolish and wherein all the true children of God
may they be as long as they may keep that little hold of him which is by an earnest desire after him and calling on his Name Observations 1. We see that Christ uses sometimes to desert his deaâ—est saints and that the godliest through their own default â—re subject unto these desertions 1. As a just punishment â—…r their carelesness to humble them thereby 2. To set an â—dge on his graces in them avvaking them up and sharpning â—heir deâ—ires after him 3. To make them to appreciate him â—nd the comfort of his presence the more and know vvhat and â—ow vvretched they are without him 4. To make them also more vvatchfull over themselves and advert the grouth or decay of grace in them and also the more carefull when they have regained him to keep him and 5. What a dreadfull estate it is that abides the wicked to be deserted for ever from vvhich in mercy they are delivered 2. Where she sayes that her soul failed vvhen he spake we see how deeply the Lords word and sword thereof pearces and that it is a token that God has not totally withdrawn himself from that soul whereon his word has its operation for the humbling thereof and stirres up the same to a constant and serious seeking after him 3. We see vvho they are that take the Lords desertion to heart to wit only they who have had a sense and the comfort of his former presence vvhich made David to pray saying restore me to the joy of thy salvation which joy if he never had had before Psal 51. 12. and had found the sweetness and contentment of the same he had never so earnestly desired to be restored thereto 4. We may perceive that not only sinnes of grosse commission but even sinnes of omission as here of not having timely opened to her beloved wounds the very souls of the Lords elect so tender are their consciences like Davids 1 Sam. 24. 5. and so sensible are their souls 5. She sayes that as he called and she gave him no answer so she called and he gave her no answer so that she gets measure for measure as wisdome threatneth Pro. 1. 24. And therefore this should warne us all upon vvhom the Lord calles in the day of grace to awake and answer lest otherwise vve call in our deepest distresse and he answer not or if he do it cost us first as it did her here much paines and long seeking Vers 7. The watchmen that went about the City found me they smoâ—e me they wounded me the keepers of the wallâ— they took away my vaile from me Here she declares notvvithstanding of her constant seeking of her beloved and thâ—t yet she found him not how she vvould not for all this desist but insist in secking him still In doing vvhereof she showes vvhat great calamities befell her and vvhat hard useage she indured at the hands of the watchmen of the City where so diligently she was seeking her beloved It is said here that these watchmen smoâ—e her and wounded her and took away her vail from her by which watchmen Teachers are understood frequently so styled in Scripture for the reasons formerly alledged Chap. 3. vers 3. But these were such pastors or watchmen of whom the Lord by Ezekiel speaks saying The diseased ye have not strengthened neither have ye healed that which was sick nor have ye bound up that which was broken neither have ye brought again that which was driven away neither have ye sought that which was lost Ezek. 34. 4. but with force and cruelty â—e have ruled them and therefore are said here to have smitten her as the Jewes are said to have smitten Jeremy with the tongue Jer. 18 18. and to have wounded her to wit in disressing more her conscience which they should rather have comforted and not broken the bruised reed nor quench'd the smoaking flax And so we see that either they dealt imprudently with her being as Job's friends miserable comforters by mistake or misapplication or else they dealt impiously with her by erronious doctrine afflicting more her soul thereby than solidly quieting or comforting the same As we see in the Romanists their practice who in place of Christ's sole satisfaction and merit of his suffering obtrudes likewise man's own satisfaction by Pennance and suffering in purgatory by doing whereof so far as in them lies they take away her vail from her wherewith onely she is clad and covered as we see Rev. 12. 1. and wherein onely by a holy confidence she doth inwrap her self which is the sole righteousnesse of Christ and the pâ—rging and pacifying vertue of his blood alone But what are the causes why the soul is so restlesse that till she find her beloved she cannot but with the enduring of all pains and hazards persist and go on I answer There are two main causes thereof the first is the condition of the Subject the second of the Object First then the Subject is the Soul which is 1 tender 2 spirituall First then the soul in a believer who is in a living estate is most tender being very sensible of any evill especially of the greatest wherefore when the soul hath once seen God in mercy and tasted how good he is and how comfortable has been his presence the losse of him to the soul cannot be but grievious and this grief of the soul is the very soul of grief as we see Prov. 18. 14. and like the tearing of the flesh whereas other griefs that are onely corporall is like the tearing of the garment Secondly the soul is spirituall therefore must meet with that which is spirituall as fit for it for as the body is not satisfied with things spirituall so neither the soul with things corporall Wherefore when the soul is in distresse all the world to it is but like a great cypher which amounts to nothing and can never be content till it enjoy his spirituall presence and fruition who is the God of spirits the more of whom it had before the more bitter to it is the losse of him Next the Object of the soul is God who is such that the soul cannot be at rest till she enjoy him if we consider 1 either the quality of the object or 2 the relation between the soul and the same or 3 his operation First then there are three qualities in God which makes the soul so to long after him 1 His goodnesse and mercy apprehending which the soul thus reasons with it self O unhappy wretch that there should be so sweet a fountain and that the streams thereof should flow forth to thousands and none unto me as the prodigall said that there was so much bread in his fathers house and he died for hunger 2 His greatnesse or power whereof is mention made Psal 99. 11. and Prov. 19. 12. which power is two-fold 1 Of Authority over all as judge having life and death body and soul in his hand Now what a shaking of the soul
to another for their mutuall help strength or establishment most willingly and readily they ought to performe 5. Whereas she sayes What shall we do we see that it is not enough onely to wish good to the faithfull or as James sayes to show our charity onely by words Jam. 2. 16. but as the Psalmist sayes to the Lord Do good unto Sion Psal 51. 18. even so we should do good to the faithfull and both our faith and charity should be seene by works for as the body sayes the Apostle without the spirit is dead even so is faith which is without works 6. She sayes What shall we do for her in the day that she shal be wooed or spoken for whereby we see what the preaching of the Gospell is to wit even like Abrahams message by the steward of his house concerning a wife to his sonne Isaac even a wooing of a spouse and preparing her for Christ And therefore 1. When ever we heare Gods word we should consider what is intended therein and accordingly attend thereto and count it our greatest happiness if it produce this effect upon us as to woe and winne us to Christ And. 2. This should be the scope of all faithfull pastors not to woe people or wed them to themselves by gaining their applause or seeking their own estimation but to woe and wed them to Christ as was the Apostles practice and of all true pastors 2 Cor. 11. 2. Qui non quae sua sed quae Christi quaerebant aliis que planctum non sibi plausum movebant 7. It is said in like manner In the day that she shal be spoken for to show us thereby that there is a day that the Lord has appointed for the conversion of such as belong to him as we see in the parable of those who were called to the vineyard at severall houres Matth. 20. And in the conversion of the thief upon the crosse and of Paul when he was a persecutor wherefore we should neither despair of the conversion of any though a most wicked Manasseth or an Idolatrous heathen see Ezek. 16. as all the Gentiles were yea Abraham himself before his calling out of Vr of the Chaldeans for we know not the day when they may be woed and wonne unto Christ Neither should we our selves let such a precious and happy day passe when it comes unmade use of the same lest if we do so as we see Pro. 1. 28. and in the example of the foolish virgins a day of distresse and destruction come upon us wherein though we call and knock he heare us not nor make us no answer 8. Last of all seeing the Church of the Jewes had this care and love to her little sister the Church of the Gentiles and that by the Ministry of the holy Apostles who were Jewes by nation the Gospell of grace was convoyed to her It is our part now to be as loving and carefull for our elder sister and as earnest with the Lord in her behalf for her conversion and inbringing who was the naturall olive and cut off by her unbelief onely for our behoof as she was for us when vve vvere vvithout and aliens to the Common-wealth of Israel Vers 9. If she be a wall we will build upon her a palace of silver and if she be a dore we will inclose her with boords of Cedar Followes here Christs answer and resolution to the former question saying If she be a wall that is vvell grounded on that foundation mentioned Ephes 2. 20. of the prophets and Apostles and described also Rev. 21. 14. And be built up or edified in the truth of salvation as we see Eph. 4. 12. we that is Christ inwardly and effectually by his grace and her sister Church of the Jewes outwardly and Ministerially by the vvord will build upon her a palace of silver that is we vvill further and promove in knowledge and grace and in the grouth thereof that so she may be a fit and glorious habitation to God through the spirit as we find mentioned Ephes 2. 22. Silver noting here the excellency purlty and durableness of this palace not being of combustible matter and richly decked and adorned with the graces of Gods spirit And if she be a dore or gate that as is said Psal 24. 7. the king of Glory may come in thereat or cast open for calling and admitting others as is said Isay 60. 11. Therefore thy gates shal be open continually they shall not be shut day nor night that men may bring to thee the forces of the nations and that their kings may be brought And againe Isay 26. 2. Open yee the gates that the righteous nation that keeps the truth may enter in then sayes he vve vvill inclose her about vvith boords of Cedar vvhich vvas a sort of wood that vvas used in the fabrick both of the ark as the most precious and durable wood as also in the building of the Temple of Solomon and therefore fitly here applyed to the Christian Church she being the habitation of the Lord by his spirit and the Temple of the true Solomon and of the Holy Ghost to denotate thereby the precious and durable endowments of the gifts of Gods spirit vvhereby he was to adorne and fortifie her and vvhich by the Ministry of his servants he was to bestow upon her Observations 1. We see that the Church of Christ and every true member thereof should be like a wall not wavering but stable in the truth and therefore should not be carried about with every wind of doctrine but be rooted in the faith as they are exhorted Coloss 2. 7. that so like the house by the wiseman built upon the rock Matth. 7. 25. they may stand against all assaults and as is said Colos 1. 11. they may be strengthned with all might and for that cause they should labour for the love of the truth vvhich because some received not sayes the Apostle that they might be saved for this cause God sent them strong delusion to believe a lie 2 Thess 2. 10. 2. We see the straightness of the communion of the Saints amongst themselves that as the Psalmist calleth Jerusalem a City that is compact together Psal 122. 3. so here they are compared to lively stones compacted or as the Apostle sayes fitly framed Eph. 2. 21. And firmly builded into one wall by the unity of one faith and the cementing of the bond of love and of one spirit vvhich they should keep fast vvithout schism or rupture that peace may be within the Church her vvalls and prosperity within her palaces Psal 122. 7. Which how good and pleasant a thing it is the Psalmist declares Psal 133. 1. 3. We see as in the parable of the gainers by their talents that to them who have solid and true grace more shall be given and therefore sayes our Saviour here If she be a wall already vve will build a silver palace upon her Wherefore this should teach
the same And therefore if either we would have the remembrance of death and judgment particular or generall comfortable and not to torment us before the time and make us tremble with Foelix or the Devills who believe and tremble let us labour to have Christ to be ours and give our selves over wholly to be his in like manner 2. We see what our life is here on earth till that joyfull break of day come when Christ shall appear as the Sun of righteousnesse and come in the clouds even a longsome and dark night wherein there is troubles and temptations and in the very best much ignorance and sinning and therefore is rather to be loathed than loved the daies thereof as Jacob professeth being but few and evill and time thereof as Job saies being but of short continuance and full of trouble during which time this is the comfort of the godly that at last these shaddowes wherewith the soul is over-clouded here shall flee away and Christ Jesus shall come to the same at last like a Roe or young Hart on the mountains of Bether 3. During the time of this shaddowish and dark night till the day break and the shaddowes flee away the Church for comfort help and reliefe has her onely recourse to Christ and desireth his presence to be with her for then in the darkest and most cloudy or gloomy night-time she cannot want light and lightsome comfort enough which made David to say that although he should walk through the valley of the shaddow of death he would fear no ill the Lord being with him his rod and staff comforting him And therefore in whatsoever disconsolate gloomy or cloudy time we be in till the set time of the Lord's delivery come let us in like manner desire the Lord's gracious presence to be with us and that he leave us not but that his grace may be sufficicient for us and then as our Saviour said Let his will be done and not ours 4. When Christ shall at last come from on high like a Roe or young Hart on the mountains of Bether then onely the seperation shall be of the goats from the sheep and therefore till then the godly must be content with their lot the lilly to be amongst the thorns the clean to be with the unclean in the Ark the Israelite to be with the Canaanite in the land and the good grane to be in one field with the â—ates Finis secundi Capitis Soli Deo gloria CHAP. III. Vers 1. By night in my bed I sought him whom my soul loveth I sought him but I found him not IN this Chapter is set down 1 The Church's conflict with a spirituall desertion and her happy overcomming at last And 2 her new estate as it were and comfortable condition having gotten Christ with her gloriation in him from the sixth verse to the end First then is set down the Church's diverse and far differing estate from her former condition for before she was glorying in his sweet fellowship and communion that he was hers and she his and that he did feed among the Lillies But now she showes how he had deserted her alone and with what care and pains she did seek him and could not for a long time find him In this verse then we have 1 The action of seeking and what it imports 2 Who seeks 3 Whom she seeks and how he is to be sought 4 When she seeks him 5 Where she seeks him And 6 her successe of seeking him First then Seeking imports three things 1 A sense of want or absence 2 A need estimation and desire of thaâ— which we need And 3 A hope to find and obtain the same therefore saies our Saviour Seek and ye shall finde The Church then here had all these for first she was sensible of his desertion of her And happy is that soul that is so for many are deserted and albeit the Lord saies Woe be to them when I depart from them Hos 9. 12. yet they are not sensible thereof but are like those of whom the Psalmist speaks Psal 10. 4. that seek not God nor is he in all their thoughts 2 She knew what need she stood in of him both for her esse bene esse grace here and glory hereafter as we have Psal 84. 11. and therefore she had such an estimation of him and desire after him And 3 she had hope if she sought him that at last she should finde him especially seeing that he has been found of them that sought him not and that he has promised that he shall not be sought in vain Esa 45. â—9 but that they who seek him shall finde him when they search for him with all their heart Jer. 29. 13. 2. Secondly She who seeks her Beloved is the virgin Spouse of Christ called by David The generation of them that seek him Psal 24. 6 which in earthly or carnall love would seem to be against all modesty in the night-time for a virgin to rise out of her bed and go along the streets and seek yea ask for him whom she loves But in this spirituall case of the soul and love thereof to Christ whom she seeks after it is far otherwise and highly commended even as importunity which is hatefull to man as we see in the Canaanitish woman is acceptable and well pleasing to God But here a question may be demanded to wit whether the Church or any godly soul therein be ever without Christ Whereunto I answer That out of all doubt the Lord Jesus is alwaies present with his Church and every faithfull soul therein but the faithfull have not alwaies the same lively feeling of his presence but he seemeth to have forsaken them Witness the Church her self where Sion complaineth thus saying The Lord hath forsaken me Esa 49. 14. and David's complaint Psal 22. 1. The Lord also justifying that complaint of his Church saying For a little while I have forsaken thee but with great mercies will I gather thee in a little wrath I hid my face from thee for a moment but with everlasting kindnesse will I have mercy on thee saith the Lord thy Redeemer Esa 54. 7. And when the Church or any godly soul is in this estate there is no rest in their souls which are sick of love till as David saies they be restored to that joy of his presence which they had wont to find in him and get that comfortable embracement spoken of Cant. 2. 6. 3. Thirdly He whom she seeks is he whom her soul loves which words show unto us two things I What was the main motive that made her so to grieve at his absence and makes her so to long and seek for his presence It is love and a fervant affection from her very soul towards him the want whereof where it is in the soul of any there will be no serious or true seeking after the Lord as may be seen in the practice of the most 2 This showes
and delight as we see Prov. 5. 19. as also 2 for use and nourishing of Insants as we see Psal 22. 9. Even so these two breasts of the Church which are the sound doctrin of the Old and New Testaments ments are the onely true and greatest ornament that any Church has which makes her truly glorious and therefore Rev. 12. 1. the Church is said to have her crown of twelve Stars which is the doctrine of the twelve Apostles As also it is out of these two breasts onely that she gives unto her children as Peter saies the sincere milk of the Word whereby they do grow 1 Pet. 2. 2. and out of them as Isaiah speaks God's children are exhorted to suck onely this milk and to satisfie themselves with the breasts of her consolation Isai 66. 11. all other milk of human invention and errour being but poysonable and deadly and if an Angel from heaven should besides these two breasts offer or obtâ—ude any other milk or preach any other doctrine as the Apostle saies let him be accursed Gal. 1. 8. These two breasts are also said to be like two young Roes because they are full of vigorous sap and sweet nourishment as young Roes are that feed in a pleasant pasture and are like twins by reason of their mutuall agreement in one and the same heavenly truth of doctrine And thus from seven particular parts the number of seven being the number of perfection as we see Rev. 5. 6. having commended her he thereby showes her beauty and comlinesse to be compleat and perfect Observations 1. Seeing grace makes the Church to be so fair and beautifull and so lovely in Christ's sight that by prefixing the particle Behold he admires as it were the same and calls others with him to behold and admire the same as the Queen of Sheba admired Solomon's glory and wisdom when she saw and heard the same nothing therefore more then this should inflame our hearts to seek after grace and godlinesse 2. First he commends her from her faith which he calls her eyes and which he compares to doves eyes Therefore we see the wofull estate of the soul that wants faith to wit that it is blinde and therefore no marvell that it be mislead by Satan and oâ—teâ— stumble and fall nor can discern things aright and therefore as the blind desired that Christ would open their eyes such likewise should beseech Christ to open their eyes with that eye-salve of his Spirit and give them true faith that they be not like blind Moles groveling onely in the earth and going on to their endlesse destruction 3. By the commendation of the Church's well ordered or dressed hair her lips and comely speech her temples of bashfull cheeks and her streight and seemly neck we ought to learn the things signified hereby that our thoughts arising from purified hearts should be holy and heavenly ouâ— words savoury and edifying our actions godly joyned with humble and bashfull modesty and our whole carriage and conversation righteous and upright 4. By the commendation likewise of her teeth and breasts Pastors should learn to be prudent and skilfull to divide the Word aright holy in life and fruitfull in begetting and bringing forth many to Christ and to feed God's children onely with the breasts of the holy Scriptures and the milk of sound doctrin out of the Old and New Testament and being the Church's breasts they should not be dry breasts Vers 6. Untill the day break and the shaddowes fles away I will get me to the mountains of myrrh and to the hill of frankincense 7. Thou art all fair my love there is no spot in thee Some think these words to be the words of the Church of Christ showing in time of temptation or trouble untill comfort arise whither she will go by prayer meditation and confidence to wit to Christ her Bridegroom who is to her as a fair and firm mountain full of all sweetest odoriferous and most pleasant spices Others expound these words still to be the words of Christ who Vntill the day break and the shaddowes flee away that is till the day of generall Judgment as has been shown cap. 2. 17. as he has praised his Church hitherto so here he promises to be with her by his spirituall presence to the end of the world and which he calleth here a mountain as she is oftimes in Scripture called the Mountain of the Lord and compared to Sion in respect of her holy calling advanced above others of the world and of her heavenly disposition rising in her desires and delights above the earth and earthly things called also here Mountains of myrrh and frankincense because of the sweet and savoury prayers and praises that she continually sends up to the Lord in her members with other such spirituall sacrifices made acceptable through Christ his mediation Which promise he concludes with a repetition again of her praise in generall of perfect beauty which requires these three things 1 Integrity of all the parts none wanting 2 Due proportion one with another 3 A good complexion and constitution of all Which praise he utters to shew his delight in her to be so great that he cannot sufficiently commend her And further the more to confirm and comfort her against all her fears and infirmities he tells her that there is no spot in her from whence Paul seems to draw his alike speech Ephes 5. 27. not that she is this in her self nor yet as she is here in this life but as she is by acceptation before God and in Christ washed and sanctified and in respect of her future condition Observations 1. In all troubles and temptations we see the comfort that Christ's church has and all her true members to wit according to his promise that he shall be with them even when to their own sense and judgment of others he seems to have forsaken them 2. Here is another comfort also that the godly have in the dark and longsome night of trouble that at last the break of day shall come and all their troubles like shaddowes shall flee away and depart 3. But if we would be truly partakers of Christ's comfortable presence at all times with us we must be like those Mountains whereof he speaks by a heavenly disposition and a holy and firm confidence smelling sweetly by grace in our hearts and by mortification and the holy exercises of a godly conversation 4. Seeing Christ's delight is so great in his Church and her spirituall beauty that he cannot as it were sufficiently commend the same repeating it so oft how great should our mutuall delight be in him and his service and obedience Vers 8. Come with me from Lebanon my Spouse with me from Lebanon look from the top of Amana from the top of Shenir and Hermon from the Lions dens from the mountains of the Leopards In these words our Saviour having cleansed and beautified his bride he invites her heer to follow
is it to apprehend by desertion such an one to be against it 2 Of Ability to work what he wills and if once he pronounce sentence there is no way to eschew it Eccles 8. 4. 3 Eternity for God abides for ever which makes his favour or anger the more considerable and the apprehension thereof so grievous that it swallowes up the soul and till his favour be regained to be altogether restlesse Besides this threefold quality of the object the relation wherein the Lord stands to a believer is most near and dear for he is a friend a father and a husband the most active friend the kindest father and the most loving husband the losse of one of which is great but of all three most grievous And therefore is the soul restlesse till he be regained Lastly the Lords operation in the soul makes it so restlesse he having made the heart of his children like Noah's dove no rest till it rest in him and at last with him or being like the Mariner's Needle therefore said David Return to thy rest O my soul or as that Antient Fecisti nos Domine ad te irrequietum est cor nostrum donec requiescat in te Observation By the Church her constant seeking of Christ let us learn in like manner never to faint nor give over yea though we â—ind no comfort in the means by which he is to be sought and albeit in place of raising us up we be yet farther cast down yet let us never despair of finding him as long as we have a heart constantly to seek after him Vers 8. I charge you O ye daughters of Jerusalem if ye find my beloved that ye tell him that I am sick of love Being frustrate of the comfort which she expected at the hands of the Watchmen and by them being yet more cast down here she requires help of her friends whom she calls Daughters of Jerusalem as we see them styled so before Cant. 1. 5. 2. 7. 3. 5. that at least they would recommend her spirituall condition and disconsolate estate in their prayers to her welbeloved which she calls a telling him that she is sick of love And to this effect she layeth it as a strait charge upon them which sheweth both her vehemency of longing and desire after her beloved as also that it is the duty of Christians as members of one body to have a fellow-sympathy with their distressed fellow-members any way and out of the same earnestly to recommend their case and condition to God not that he is either ignorant of their condition or carelesse and unmindfull of the same but that she would have the concurrence of their prayers with her own because as the Apostle tells us she knowes that the prayers of the faithfull if they be fervent avail much even when they intercede for the ungodly as we see in Abraham's for Sodom and therefore much more for the Lord's Saints As for this love-sicknesse whereof she speaks and which is her spirituall condition which she requires to be recommended to God we have spoken thereof already chap. 2. 5. and which shewes here that nature or flesh bears not the sway in her which would have reasoned thus I have risen and opened unto him I have also sought him and called upon him and yet he has withdrawn himself from me and would not make answer yea by occasion of seeking him further he has made me to be smitten and wounded and therefore why should I any more set my heart upon him or by my selfe or others make any search for him Thus I say would flesh and blood have reasoned but the godly are not led by the wisdom of the flesh nor consults therewith as Abraham did not with Sarah when he went to offer up Isaac but they are led by the Spirit of God who teaches them perseverance in well-doing and the more they suffer for Christ or in seeking after him the more to love him and to be love-sick for him which makes the faithfull the more they suffer persecution for his Name their love to his cause and zeal for the same still to increase with their fervency in prayer and courage for the truth than any wise the same is seen to be in peace and prosperity Act. 5. 45. Observations 1. Whereas notwithstanding of her hard sufferings by the Watchmen that she the more vehemently expresses the fervency of her affection to her Beloved and no waies desists from seeking after him we see That true grace growes up with difficulties as Camomill does the more it is trode on or the fire burneth the bolder the more it is blown and therefore the godly wherein this is found are compared chap. 2. 2. to a lilly that groweth up among thorns as Israel encreased the more in Egypt notwithstanding of their sore bondage 2. By her addresse to the daughters of Jerusalem requiring the aid of their prayers and manifesting to them her spirituall disconsolate estate we see an imitable example to be followed in the like case by all for thereby both the soul gets a vent as it were and is greatly eased occasion also is given of finding perhaps unexpected comfort and many are set on work with such a soul to knock at the gate of grace with the importunate widow to get what is desired 3. We see that it is not onely for our selves that we should pray but for others as our Saviour hath taught us saying Our Father c. for this doth charity require which is ever joyned with true faith and showeth that by that fellow sympathy we have of the distresses of others we are truely of the communion of Saints 4. Whereas she saies Tell him that I am sick of love we see in like manner the familiarity into which the godly are admitted by prayer even to tell Christ what are either our own wants or the case and condition of others recommended to our prayers as a child is admitted by his father to tell him and crave of him what he would have with that comfortable assurance also If those who are evill will give their children good things much more will he who is the Father of mercies and goodnesse it self Vers 9. What is thy Beloved more than another beloved O thou fairest amongst women what is thy beloved more than another beloved that thou dost so charge us Followeth in this verse the Answer which these daughters of Jerusalem make to Christ's Spouse desiring of her to be informed further of the excellency and rare parts that is in her well-beloved beyond any other which makes her so affectionate towards him and so peremptorily to adjure and charge them And while thus they answer her the title which they give unto her is that same whereof we spake before chap. 1. 8. and which her beloved gives unto her then calling her the fairest amongst women this beauty of hers not being in outwards for the Psalmist tells us otherwise that she is