tâes 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 ãâã ãâã ãâã ãâã ãâã 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
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 geâdereth 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 âhe 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 ãâã ãâã ãâã ãâã ãâã 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 ãâã ãâã ãâã ãâã ãâã 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
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 ãâã ãâã ãâã ãâã ãâã 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 ãâã ãâã ãâã ãâã ãâã Equus unde ãâã ãâã ãâã ãâã ãâã Equitatus unde ãâã ãâã ãâã ãâã ãâã 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
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 ãâã ãâã ãâã ãâã ãâã Circuivit circumivit Vnde ãâã ãâã ãâã ãâã ãâã 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 ãâã ãâã ãâã ãâã ãâã 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
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 ãâã 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
reveales his love to us such a fire must needs kindle and melt our affections without which our hearts will be key-cold and frozen 4. It must be the same spirit that tells our souls that Christ loves us that must make us give up our affections to Christ The spirit of Christ doth sweetly display before the soule the rich free and liberall love of Christ and also with the discovery of his love causes the soul to love him againe The next thing to be enquired into is 1. How Christ comes to be ours 2. How we come to be Christ's Christ becomes ours by such means as these 1. Christ is ours by the free donation and gift of the Father as appears Joh. 3. 16. God so loved the World that he gave his onely begotten Sonne c. 2. Christ freely gave himselfe unto us so that Christ is ours by his owne consent he hath as it were passed over himselfe unto us The Apostle saith Christ loved me and gave himselfe for me Gal. 2. 20. As the Father freely gave his Sonne unto us so Christ freely and spontaneously gave his consent to be ours 3. Christ hath passed himselfe over unto his Church by Marriage although we had nothing to bring to him but poverty and misery yet he tooke upon him our nature to discharge all that he might marry us and so passe over himselfe unto us as a husband passeth over himselfe unto his wife Hence it is that the Lord saith I am married unto you and I will take you one of a City and two of a Family and I will bring you to Zion Jeremiah Chap. 3. Verse 14. 4. And lastly Christ is ours by communicating o his owne Spirit to us for the Spirit is given for thaf end to shew us all things that are given us of God whereof Christ is the chiefe this is that the Apostle tells us when he saith No man knoweth the things of God but the Spirit of God Now saith he we have not the Spirit of the world but the Spirit which is of God that we might know the things that are freely given us of God and thus we have the mind of Christ 1 Corinth 2. 11. 12. 16. Having declared how Christ is ours and that he is ours in the first place before we can be his It followeth that we speak of the reflexion on the other hand and shew how we become Christs The Saints are Christs these fowre wayes 1. Christ hath propriety in us by the donation of the Father God hath made him both Lord and Christ Act. 2. 36. And hath put all things under his feet and gave him to be head over all things to the Church Ephes 1. 22. And now saith Christ behold I and the Children whom thou hast given me Heb. 2. Thine they were and thou gavest them to me John 17. 6. For as in respect of Gods justice we were bought by Christ in our redemption so in regard of his love we were given unto Christ in our Election that he might Redeeme us 2. We are Christs by Choyse I have chosen you out of the World saith Christ John 15. 19. And the Saints are said to be chosen in Christ Ephes 1. 4. And they are called chosen and faithfull Revel 17. 14. 3. The Saints are Christs by Purchase we were in the hand of our Enemies and could not free our selves from the bondage of the Law therefore Christ redeemed us from under the Law Gal. 4. 6. And the Apostle saith we were bought with a price 1 Cor. 6. 20. He was our surety and stood in our stead and was set forth to declare the righteousnesse of God Rom. 3. 26. So then we are Christs by right of redemption 4. And lastly We are Christs by combination and Covenant I entred into Covenant with thee and thou becamest mine Ezek. 16. 8. That is I did make a solemn Covenant or stipulation with thee that I would take thee to be my people Thus much for the mutuall union and communion and for that mutuall interest and propriety betweene Christ and his Church Now it followeth that the Church commendeth Christs feeding He feedeth among the Lilies After the Church had extolled Christ for his love shee praiseth his feeding affirming that to be among Lilies These words are diversly Interpreted because the Hebrew word may be taken either actively or passively If it be taken passively it may be meant of Christs feeding himselfe Or we may take it actively of Christs feeding Viz. his Flock among Lilies Or we may take it for Christs feeding of himselfe and his Church he feeds his Church among Lilies and delights himselfe to be there the one follows the other but especially it is meant of the Church those that are his Saints he feeds them among the Lilies Lilies are such kind of flowers as require a great deale of nourishment and they flourish and prosper best in Valleys and low ground where the soile is most fat and therefore when shee saith He feeds among Lilies the meaning is he feeds his Church and people in sweet pleasant soft and well-smelling pasture he plentifully and pleasantly intreateth those that are his for Lilies we know are faire sweet soft and pleasant and therefore the Church saith that her beloved seedeth his flock among the Lilies which is to let us understand that he feedeth her with most excellent things And it is most sure that there is nothing under Heaven that can be esteemed as a full shadow and resemblance of the Heavenly Manna wherewith Christ feedeth the souls of his Hence Observe That Christ feeds his Church and people fully sweetly and comfortably He feeds among Lilies Agreeable to this is that in Psal 23. 1 2. c. The Lord is my Shepheard saith David or my feeder my Pastor and what is the use he maketh of it I shall not want How is this made good why saith he He maketh me to lye downe in green pastures or in the budding grasse That is in pleasant pastures where greene and tender Herbs doe spring he makes me to lye downe and refresh my self And he addeth He leadeth me beside the still waters or he gently leadeth me unto the waters of rest That is he doth comfortably guide me with sustaining my infirmity he nourisheth me by the refreshing waters of his Spirit The like place we have Isa 40. 11. He shall feed his flock like a Shepheard he shall gather the Lambs with his Armes and carry them in his bosome and shall gently lead those that are with young So Christ leads his people as it were among Lilies and feeds them plentifully with sweet and pleasant things and in his bosome he carries them softly and tenderly that such as are weake may not be wronged Another place suitable to this purpose is Ezek. 34. 14. I will feed them in good pastures upon the high mountaines of Israel there shall their fold be there shall they lye in a good fold in a fat pasture will
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 ãâã ãâã ãâã ãâã ãâã 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 âast 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 ãâã ãâã ãâã ãâã ãâã 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
like Israel of old an empty Vine Hos 10. 1. neither doth she beare Wild grapes even grapes of gall and bitter clusters as in Isa 5. 2. but she is filled with the fruits of righteousnesse as the Apostle speaketh Phil. 1. 11. And is fruitfull in every good worke Col. 1. 10. And hath her fruit unto holinesse and the end everlasting life Rom. 6. 22. The Spouse doth abound in fruitfulnesse and her fruit doth exceed in the excellencie thereof Secondly Observe That the fruits of the Spirit in the Saints are very pleasing and acceptable unto Christ They are called his pleasant fruits as being those he takes much delight in Christ cannot but delight in the graces of his owne Spirit with which and for which he is to be honoured The holie actions of the Saints are called fruits Joh. 15. now fruits doe not only signifie an issuing from the root but also pleasure and delight The acceptation of those fruits and the communication of farther grace is signified by mutuall supping together Revel 3. 20. Now wee must know that the fruits springing from our natures that relish of the old man are not thus pleasing to Christ but the fruits that proceed from the Spirit or new man such as these are acceptable being perfumed with sweet odour spoken of Rev. 8. 3. Christ besprinkles our persons prayers and praises with his owne blood and so makes them acceptable to God Heb. 9. 13. Thirdly Observe That the Spouse doth ascribe all her good things to be Christs His pleasant fruits saith the Church all these graces are his the garden is his the fruit is his yea and all the pleasantnesse and preciousnesse of the fruit his so that as David said Of thine owne Lord I give thee c. so doth the Spouse ascribe whatever is good in her to be from Christ The Apostle ascribes his spirituall life to Christ Gal. 2. 20. I live saith he yet not I but Christ lives in me least it might seem too high for the Apostle to say I live he doth as it were correct himselfe by saying yet it is Christ liveth in me Now upon the Churches request for Christ to come into his garden follows his gracious answer unto the Churches desire being ready to fulfill the desire of them that feare him in the next Verse saying VERS 17. I am come into my garden my Sister my Spouse I have gathered my myrrhe with my Spice I have eaten my honey-combe with my honey I have drunke my wine with my milke eate O friends drinke yea drinke abundantly O beloved THe effect of the Churches prayer was that Christ would accept from her the fruits of service praise and thanksgiving In this place he makes answer wherein wee may Observe First Christs condescending to his Churches request he is present in his garden and perfometh those Offices shee prayed for I am come into my garden Secondly A sweet compellation given to the Church My Sister my Spouse Thirdly Christ declareth the workes he doth being come into his garden receiveth the fruits with acceptation to himselfe I have gathered my myrrhe with my Spices I eate my honey-comb with my honey I dranke my wine with my milke Then Fourthly He inviteth others to the participation of this divine and magnificent banquet in saying Eate O friends drinke yea drinke abundantly O beloved I am come into my garden c. I am come or I have come but the Hebrews often use the time passed for the time present what is meant by garden you have already heard in verse 12. and 16. Now here is the gracious answer of Christ that his Church can no sooner pray for his presence but he saith I am come into my garden Now God is said to come into his garden when he manifests his presence there so the Lord is said to come downe to deliver his people out of Aegypt that is by the manifesting of power and wisedome in their deliverie Exod. 3. 7 8. and so the Lord is said to come downe to see the Tower of Babel Gen. 11. 5. that is he came in a manifestation of his judgement upon it So here when he saith I am come into my garden it is his manifesting of himselfe in grace and acceptation to make sweet discoveries of himself in the communication of all good things in keeping of a heavenly banquet of divine dainties wherein he expresses his own delight and the comfort and blessing of the Spouse Now in that these words are in answer to the prayer of the Church in the former verse Observe That God answers the desires of his owne Spirit in his Saints God doth sometimes heare and answer the naturall desires of men that pray or crie to him as creatures as the Ninivites and the Children and Beasts of that Citie for out of his mercie and goodnesse he makes his Sun to shine upon the just and unjust How much more will he answer the voice of his owne spirit when it shal prepare the heart to pray as it is in Psa 10. 17. Thou hast heard the desire of the humble thou wilt prepare their hearts thou wilt make thine care to heare So in Rom. 8. 26. The spirit helpeth our infirmities for wee know not what to pray for as we ought but the Spirit it selfe maketh intercession for us with groanings that cannot be uttered that is wee of our selves know not what to aske but the spirit reveales to us the will of God by its sweet manifestation of God which cannot so well be uttered by the flesh and the Spirit maketh intercession according to the will of God or according to God as the Greeke hath it and so asking According to his will he heareth us 1 Joh. 5. 14. Againe In that Christ is thus ready to come into his garden in a larger manifestation of love and grace then before and that upon the Churches invitation Hence observe Secondly That Christ doth more and more manifest himselfe to be present with his people upon their desires after him The Lord hath been alwayes present with his people in some appearance or other the Arke Tabernacle and Temple were all signes of his presence but his glorious presence in the flesh of Christ did exceed all the former shadows and after Christs departure he is present by the returns of his spirit and this presence hath with it life light comfort strength and all Thus the Lord doth reveale himselfe from grace to grace from glorie to glorie Lastly In that he saith I am come into my garden he declares how much delight he takes to appeare in his Saints and make his Tabernacle with men Hence observe Thirdly That Christ taketh pleasure in manifesting of himselfe in his Saints A man taketh much delight and pleasure in walking in his garden so doth Christ in making out of his presence in his garden of the Church wee have many scriptures tending this way as it is witten The Lord loveth the gates of Zion above all the
of Christ this appears in that it is said The Lord hath chosen Sion to be an Habitation for himself he hath longed for her this shall be my rest for ever herewill I dwell for I have delight herein Psal 122. 14 15. When the Lord comes to reside in the soul to delight and take up his rest there to advance his Scepter and reign there how glorious and beautifull must the reign there how glorious and beautifull must the soul needs be Againe it 's said The Lord hath chosen Jacob to himselfe and Israel for his owne Possession Psal 135. 4. Meaning his Church not onely of the Jews but also of the Gentills And the glory and peace of the Spouse is figured out by Jerusalem where it is said She is builded like a City which is at unity within her selfe thither the Tribes goe up even the Tribes of the Lord to testifie unto Israel and to give thanks unto the name of the Lord there is the seat of judgement even the seat of the house of David peace be within thy walls c. Psal 122. 3 4. So that here he doth promise inward and outward peace according to that of the Apostle As many as walk according to this rule peace shal be unto them mercy and to the Israel of God Gal. 6. 16. There can be nothing but peace goodnesse delight and glory where Christ doth inhabite Thus much for Christs assuring the Spouse of his love by describing of her beauty Now followeth his commendations of her fortitude and strength Terrible as an Army with banners In these words the valour and fortitude of the Spouse is set forth but one would thinke that this should be no great commendations especially because the Church is resembled to a woman neither doth it agree to that sex neither is it praise-worthy in them as some suppose to strike terrour into others But for answer its commendable for a woman even by her gravity and sobriety to strike terrour and feare into such as would make them disloyall to their husbands which thing might aptly agree to the Spouse here and that in a double respect to wit 1. When as in respect of her Majesty she so terrifieth her adversaries especially false teachers such as would corrupt her by false doctrine Or 2. When as in regard of her disobedient Children she woundeth them by the word and discipline for a while neither doth the Lord meane this onely by resembling his Spouse to Armies with many Ensignes or banners but also to set out unto us thereby the good order and invincible force of the same Hereby Christ doth strengthen his Spouse inwardly against temptations and the flesh for as it is an impossible thing to prevaile upon an Army consisting of innumerable and valiant people so it is as hard yea altogether impossible to prevaile against the Church she is of such strength power and courage that though she may be assaulted yet she can never be overcome Hence Observe That the Saints are full of fortitude and valour Here the Spouse is commended for one that is terrible as an Army with banners and in Chap. 1. she is likened to a Troop of Horses in the Charriots of Pharaoh she is strong and prompt to the battaile for she is as one that hath put on the whole armour of God she standeth in the spirituall battaile and putteth her enemies to flight The strength of the Church was typified in that speech where it is said when Israel abode in his Tents according to their Tribes encamping in the Wildernesse his Tents were goodly his strength was as an Unicornes he couched as a couragious Lyon whom none durst stir up Numb 24. 2. 5. Thus we see why he saith she is terrible as an Army with banners an Army that is strong and marcheth with Banners or Ensignes is very terrible to their adversaries to behold even so is the Spouse unto the whole Army of spirituall enemies but we must note that the Saints are not thus strong of themselves but in the power of God in the power of the spirit The Apostle teacheth that we stand in the invincible power of his by putting on the whole Armour of God Ephes 6. Thus Christ commendeth his Spouse in the generall Now followeth his particular commendations of her in the next words VERS 2. Turne away thine eyes from me for they have overcome me Thy haire is as a slocke of Goats that appeare from Gilead IN this verse we have a description of two parts or members towit her Eyes and her Haire But first of her eyes in which part we may take notice 1. Of Christs request to his Spouse in these words Turne away thine eyes c. 2. The reason of the request For they have overcome mee Turne away thine eyes from me c. The words may be read two wayes for sometimes the word is used for turning towards as in 1 Chron. 12. 23. sometimes for turning away as in Ezek. 7. 22. But here it is most likely to be meant in the first sence and then we must read the words thus Turne thine eyes over against me that is looke upon me and regard me though thou be past yet turne thine eyes back again that thou mayest behold me that so I may receive comfort in the sight of thee There be some that turne the phrase otherwise as thus Turne away thine eyes from me for they are too strong for me or they overcome me giving also this sence that Christ would have the Spouse to cast her eyefrom him because he could hardly keep himselfe from shewing againe most manifest tokens of his love c. But the former sence seems to be the most plaine and simple interpretation not onely agreeing best with the circumstances and occasion of the place and purpose of Christ but also standing well with the meaning of the Hebrew word which may and doth as well signifie to turne to as turne from Then the meaning is Turne thine eyes towards me towit that I may be comforted and refreshed for such is the reason here added For they have overcome me In the Hebrew these words run thus For they have lifted me up that is they have lifted me up with comfort and courage and strength c. as in Psa 138. 3. Thou hast encouraged me or lifted me up The Greek Translateth it For they have made me fly towit as with wings Then the sence is thus much as if Christ had said to the Spouse be of good comfort looke up to me that so I my selfe also who am in some sort cast downe with thy heavinesse may receive both comfort and glory by thy faith and beauty for no question that since the union and conjunction is so great betwixt Christ and his Spouse as the Apostle saith in 1 Cor. 12. 12. There is also a sympathie and fellow-feeling or suffering together as it were Christ being afflicted with his Church and rejoyceth at the joy thereof So that these
likewise they are arguments of praise and honour to them whom they concern according to the exhortation of the Prophet David in Psal 66. 2. Sing forth the honour of his name make his praise glorious In the Greek it is read give glory to his praise that is make his praise glorious and honourable In Ephes 5. 19. there is mention made First of Songs which the Greeks call ãâã ãâã ãâã ãâã ãâã a song ãâã ãâã ãâã ãâã ãâã Cantavit unde ãâã ãâã ãâã ãâã ãâã Canâicum or laye it is also called by the Hebrews Shir a song which was chiefly made for the voyce and it contained matter of exultation and rejoycing Secondly hymns called by the Greeks ãâã ãâã ãâã ãâã ãâã a hymne or praise by the Hebrews Tehilleh and signifies land and praise in commemoration of benefits received ãâã ãâã ãâã ãâã ãâã Lausâlaudatio from God An hymne is uttered by the voyce only Thirdly Psalms which the Greeks call ãâã ãâã ãâã ãâã ãâã the Hebrews Mizmor which commeth of a roote that ãâã ãâã ãâã ãâã ãâã Landavit ãâã ãâã ãâã ãâã ãâã Psalmus a ãâã ãâã ãâã ãâã ãâã Putavit praecidit signifies to prune or cut off superfluous twigs from trees this is a kind of an artificial song in a proportioned number of words A Psalm is played on an Instrument as well as with the voyce it contained Arguments of all sorts for exhortation to morall doctrine or holinesse of life petition thanksgiving and instruction Many times any of these are put indifferently for all but this most excellent song contains them all in one it is as a song for joy and rejoycing it is as a hymne for praise and thankesgiving it is as a Psalme exhortation and instruction Again for as much as we find sundry parties singing and the one side answering to the other for which it may be called a Responsorie and hence the forme of this song differs from all other songs in Scripture For as there are divers singing at once so there seems to be many songs in this one and all treating of the mutuall love between Christ and his Church Hence observe First The Church and servants of Christ have alwaies matter of joy and singing these only have the true cause of joy and their joy shall never be taken from them The joy of carnall men is nothing but madnesse Eccles 2. 2. Believers only have true and solid joy flowing from the spirit of Christ within them they onely can sing making melody in their hearts unto the Lord Ephes 5. 19. Secondly note That the Church can rejoyce in affliction as well as in prosperity David can sing of his deep waters and calamities as well as of his great mercies and deliverances and the Apostle saith in Phil. 4. 4. Rejoyce in the Lord alwayes Not only in times of prosperity and mirth but also in times of adversity and distress the troubles of the Saints are not so many or so great but spirituall joy will mitigate and overcome them all Afflictions are turned into matter of rejoycing when they are a meanes to stir up our faith and patience according to the Apostle Jam. 1. 2. Thirdly Mans reconciliation with God by Jesus Christ is matter of great joy This Booke treating of mans reconciliation with God and of his sweet conjunction with Christ with joy in the holy Ghost is called a Song yea it is a marriage song a song of betrothings Now what passage of our life is more sweet than that of marriage and what sweeter expression then by a song It thus is set forth unto us the sweet conjunction between the soule and Christ It is the nature of joy to delight in some solid good now no good can be compared cum summo bono with that chiefe eternall good it is no wonder then if the soul doth much rejoyce to be joyned to Christ who is the very top of all felicity and happinesse Fourthly observe How the Lord takes all advantages to win our affections unto himselfe He presents before us the pure free perfect eternall and constant love of Christ towards his Church with all his incomparable and heavenly riches wisdom beauty and graces by that amiable and pleasant that sweet and comfortable allegory of a marriage song to the end that he might carry up the soule to things of a divine and heavenly nature The holy Ghost doth many times frame arguments most suitable to the nature of man as that in the Prophet Hosea 11. 4. I drew them with the cords of a man with bands of love c. That is as if the Lord had said I used arguments suitable to mans nature I did not use violence and rigour but rather chose to overcome them with mercy and loving kindnesse Secondly We have the transcendent excellency of this song A song of songs That is the chiefest and most excellent song for by doubling of the words the Scripture useth when it speaketh of good things to understand most excellent things as Deut. 10. 17. The Lord your God is God of Gods and Lord of Lords That is to say most high Lord and God and wheras if it speak of base things it doth on the other side by doubling debase them as much as Gen. 9. 25. A servant of servants shall he be That is he shall be a most vile and base servant In like manner it is spoken of Christ Revel 19. 16 17. The King of Kings and Lord of Lords That is the most high and mighty King and supream Lord of all The doubling of the words make an Hebrew superlative by which this is noted to be the chiefest song First of all Solomons other songs for hee made a thousand and five 1 King 4. 32. Secondly of all other songs in Scripture David was the sweet singer of Israel in his time and had his golden Psalms besides many other songs there be in Scripture and all of them very precious yet this song excelleth them all and that in these respects First Because this song speaketh of Christ's love to his Church and the Churches love to Christ more largely sweetly and comfortably then any other song in Scripture and by such allegories and amiable resemblances taken from the most beautifull and stateliest things under heaven the sweetest therichest and the most precious things that are found among men as the richest Jewels the sweetest Spices Gardens Orchards Vineyards Wine-sellers and the like these with the like set forth and expresse the spirituall and heavenly Ornaments and Jewels which Christ bestoweth upon his Church with the fruits of her love to him again Secondly This song admitteth more variety of interpretation then any other some understand it of the Catholicke Church some of particular Churches from Solomons time to the last judgment some of the mutuall affection and love betwen Christ and every Believer We deny not but that there may be usefull truths in each one of these interpretations but sure it is
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 ãâã ãâã ãâã ãâã ãâã Odoratus est olfeciâ 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 ãâã ãâã ãâã ãâã ãâã 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. 2â 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 ãâã ãâã ãâã ãâã ãâã God-man the Apostle calls him ãâã ãâã ãâã ãâã ãâã 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 ãâã ãâã ãâã ãâã ãâã 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 ãâã ãâã ãâã ãâã ãâã 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 ãâã ãâã ãâã ãâã ãâã 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
strength saith the Prophet And saith David I will run the wayes of thy commandements when thou shalt enlarge my heart Psal 119. 6. We are said to run in that we earnestly looke after the prize which is set before us and therefore the Apostle saith 1 Cor. 9. 24. They that run a race run all That is forasmuch as all desire the prize Now then in all our seekings and enquiries after Christ in that we long after him and desire to be joyned in the nearest communion with him we may be said to runne after Christ So much for the Petition and the first reason or effect thereof now followeth the second effect or fruit of the prayer The King hath brought mee into his chambers This second effect of the Churches petition is the effectuall answer of Christ The King hath brought mee c. In Christs grant observe 1. The title given to him The King c. 2. The thing granted and that is a sweet introduction into his chambers where we have 1. The manner he brought me 2. The matter into his chambers The King hath brought me into his Chambers The King that is to say Christ of whom King Solomon was a type Kings are such as heare rule by such power as is committed unto them Christ is appointed King over his Church Psal 2. 6. I have set my King upon my holy hill of Sion In the Originall it is I have anointed or powred out c. That is I have ordained and authorized my King by powring out the oile of my spirit upon him Of this word Nasac that signifieth to powr out commeth Nasick which is used for a Governour or one in authority as in Micah 5. 5. The Lord promiseth that when the Assyrian should come in the Land to raise up against him seven Shepheards and eight principall men or as it is in the Originall Princes of men That is such as should be eminent and chiefe in authority So in that Christ is called a King it denotes his transcendent dignity and honour his rule and authority that the Father hath invested him withall having made him King and head over his Church The King hath brought me c. The word signifies to lead to bring to to apply to induce perswade it is to be understood of Christs winning ãâã ãâã ãâã ãâã ãâã In hiph significat venire fecit adduxit introduxit intulit attulit obrulit and perswading the hearts and affections of his people whereby he drawes them into the most intimate and neerest fellowship with himself Some would have this clause to be translated thus When the King hath brought me c. Because the Church seemeth to speak of a joy and gladnesse thereupon which she had not enjoyed before but most certain it is that shee had been brought into Christ's chambers before and had many tokens of his love but this being an effect of her prayer it may be aptly paraphrazed thus I have prayed to my King for the sweet pledges of his love and behold what followeth hee like a royall and glorious Husband hath brought me into the chambers of his heavenly and spirituall treasures The King hath brought me iuto his Chambers By Chambers shee sheweth the dignities and priviledges which shee findeth by following Christ The Hebrew word Cheder is used in Scripture to signifie the inmost and most retired part of any place Judg. 15. 1. Chambers are the places of the greatest secrecy it is said that Elisha told the King of Israel the words that he spake in his Bed-Chamber 2 Kings 6. 12. The most hidden inward remote and secret things are signified by this word Translated Chambers as in Job 9. 9. The Chambers of the South That is the most remote and inward places of the South Mans Spirit is thus expressed because it is the most secret and inward of mans soule Prov. 24. 4. By knowledge shall the Chambers be filled that is the most secret parts of the soul shall be filled by knowledge Prov. 18. 8. The inward part of the Belly Prov. 7. 27. They goe downe to the Chambers of death That is into the secret wayes of death towit the Grave Luke 12. 3. That which you have spoken in your Closets That which you spoke in secret and thought none should heare Mat. 6. 6. Enter into thy Closet and thy Father which seeth thee in secret c. So here by Chambers is meant the most inward secret and close revelation of Christ to the soule Againe Chambers are the places of most safety Deut. 32. 25. It is said The Sword without and terror within or from the Chambers shall destroy c. That is destruction shall follow them into the places of the greatest safety And in Ezek. 21. 14. The great men are slaine which enter into their privy Chambers That is they shall not escape no not in their Chambers of safety So that here by Chambers is hinted out to us Christs protecting and preserving of his Saints Observe hence first from the title given to Christ The King c. That Christ is King and head over his Church Christ was the naturall Son of God and thought it not robbery to be equall with God Phil. 2. 6. For by him the World was made who was the brightnesse of his glory and the expresse Image of his person and upholdeth all things by the word of his power Heb. 1. 2 3. Therefore this prerogative will very well befit the Son of God God hath designed and appointed Christ to this great Office and dignity He loveth him and hath given all things into his hand John 3. 35. He judgeth no man but hath committed all judgement to his Son John 5. 22. He hath made him to be Lord and Christ Acts 2. 36. He hath appointed him over his owne house Heb. 3. 2. 6. And saith God I have set my King upon my holy hill of Sion or the Hill of my Holinesse and that by vertue of a solemn decree I will declare the decree c. Psal 2. 6 7. And the Government shall be upon his Shoulders Isa 9. 7. Now Christ is a King whose glory and dignity shines forth most eminently for saith God I will make my first-borne higher then the Kings of the Earth Psal 89. 27. Christ is a King above all other Kings and that in these respects First his Kingdome is spirituall he rules over the souls and Consciences of men other Kings may subject the bodies and estates of such as are under them but not their Consciences this is Christ's glory which he will not give to another Ye are bought with a price saith the Apostle be not ye servants of men 1 Cor. 7. 23. That is doe not mancipate and inslave your Consciences to any humane devise in matters meerly spiritual because Christ alone is King of the Conscience Secondly Christ is an universall King First in respect of all Nations There was given him Dominion and glory and a Kingdome that all people
reckon up all his parts from top to toe as we use to say from his head to his feete and at last concludes thus he is altogether lovely But this is not meant of the outward lineaments and proportion of his body but of his spirituall beauty and grace Now the Church must needs be also beautifull in respect of inward and spirituall beauty forasmuch as shee is the workmanship of God created in Christ Jesus unto good works Ephes 2. 10. So that as we were Gods workmanship in our first creation so likewise in our regeneration or second creation This workmanship of God is that whereby he doth renew us by his spirit and change our wills to holiness and righteousnesse wherein consisteth his own glorious image So that now all parts of man are renewed and sanctified they have all received a proportion of grace and they all sweetly concurre with one harmonious consent to act for Christ even as they are acted by his Spirit Now it appeareth that the Churches comelinesse is not any naturall beauty but it 's supernaturall it is a derivative beauty Thus we have it in Ezek. 16. 12 13 14. Where the Lord saith I cloathed thee with broidered worke vers 10. And I decked thee with ornaments c. vers 11. And I put upon thee jewels of silver and gold vers 12. And saith God Thy renown went forth among the heathen for thy beauty for it was perfect through my comeliness which I had put upon thee saith the Lord vers 14. The Lord gave of his own beauty and excellency and therby Jerusalem became beautifull and glorious So all the Saints shine in the glory and excellency of Jesus Christ Hence we are said to put on the new man Colos 3. 10. The Apostle useth a metaphor taken from the putting on of garments to shew that those graces which wee receive from Christ are so many additions to our nature and that we are wholly destitute and naked by nature having no form nor comeliness upon us but those renewed graces which are after the image of God they are as beautifull ornaments to our soules Now in this respect the Church is comely yea and shee is much more comely then shee is blacke shee is not so black in her selfe as shee is comely in Christ O yee daughters of Jerusalem These are they unto whom she directs her speech who as she conceiveth might have framed objections against her The Church often speaketh to these daughters in diverse places of this song We must understand by these daughters of Jerusalem the friends of Christ and of his Church Now it was the custome of the Jewes to call the whole the mother and the parts the daughters So the Villages round about a City are called the daughters of the Citie 1 Chron. 7. 18. And so Jerusalem which is above is called the mother of us all Gal. 4. 26. whose daughters are all particular Churches and Saints And the children of the Church are called daughters in that they are presented as a pure virgin to Christ 2 Cor. 11. 2. And Psal 45. 13 14. The Kings daughter meaning the Church is brought unto the King in raiment of needle-worke the Virgins her companious follow her Now these may may be called daughters in either of these respects 1. In that they were not so well instructed in the way of Christ as other believers were they were not so confirmed and grounded in the knowledge of God or 2. They were such as were newly converted and so not joyned to any particular congregation or 3. They were the particular congregations into which the Church was diuided and this agrees with the Hebrews form of speech Now the ground of the Churches turning her speech to these daughters is that they might not be offended with her blacknesse to take off all discouragements which might befall them by reason of the crosse or of weaknesse which the Church was subject unto so that such like things as those might not be a cause of scandall or of stumbling unto them As the Tents of Kedar Here we have her Comparison by which shee doth demonstrate her blacknesse to be as the Tents of Kedar Kedar was the second Son of Ishmael Genes 25. 13. The Kedarites which came of his race dwelt in Tents and open Fields where they were exposed to the scorching Sun they were Scenites being such as did wander up and down feeding their Flocks in Tents which they Plinle ãâã ãâã ãâã ãâã ãâã Hist Lib. 6. Cap. 28. made of Goats-haire as Pliny reporteth And the Prophet saith they dwelt in the Wildernesse Isa 42. 11. Kedar hath his name of blacknesse and darknesse ãâã ãâã ãâã ãâã ãâã Obscurus luce privatus fuit nigruit And David lamenteth that he was so long conversant in the Tents of Kedar Psal 120. 5 6. The Church is likened to these Tents in respect of her adversity and sorrow hence the Church is called the Tents of Jacob Jer. 30. 18. And the Tents of Judah Zech. 12. 7. That is in respect of her misery and distresse But we may further take notice that these Tents were in Arabia and they were very rich and glorious as is shewn by diverse Scriptures The Prophet Ezekiel saith in Arabia was all kind of Merchandize Ezek. 27. 21. and it was full of Flocks and Heards of Gattell Jer. Aliena non emunt vendunt sua 40. 28. and their men were given to their Bow and to Warrs Isa 21. 13. Besides humane Histories doe largely treat of the excellent and pretious things of Arabia Solinus in Polihist c. 46. deserta Solinus saith They buy not of others but sell to others And Plinie reporteth that it commeth behind no Country in the world for largenesse and greatnesse Plinie nat Hiât Lib. ãâã 6. Cap. 28. being full of people and richly seated from whence it hath its name Foelix happy because in it were plenty of Pearls and Mines of gold there was also those Trees that brought forth the sweet gums of Frankinsence and myrrh and there was all kind of sweet odours and Spices besides plenty of Honey and Wax Now the Church drawing her comparison from Kedar may as well meane besides blacknesse matter of desire as if shee should say It is true I am black as Kedars Tents yet in mether earepretious things for which I am comely and to be desired for as Kedars Tents have been desired not for their outward beauty or comelinesse being made of Goats-haire a Stuffe very course and black but for the most precious Jewells and precious Stones for riches and gold for the sweet odours of frankincense and myrrh and such like pretious things as was contained in it yea in it was the Phoenix if ever there was such a Bird in the world who might resemble both Christ and his Church in that there is said to be but one at a time in the World so Christ and also his Spouse are both said to be one
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 accensiâra contra me they were incensed against mee with indignation The word signifies to Burne or be inâiamed with indignation or with griefe Thus it is used in Psal 37. 1. Fret not ãâã ãâã ãâã ãâã ãâã Arsit exarsit irà Irà accensus fuit In Niph ãâã ãâã ãâã ãâã ãâã 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 ãâã ãâã ãâã ãâã ãâã 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 ãâã ãâã ãâã ãâã ãâã 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 ãâã ãâã ãâã ãâã ãâã 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
that they and their Kings had set their thresholds by Gods thresholds and their Posts by Gods Posts Ezek. 43. 8. As God hath his thresholds so man hath his thresholds also and man sets his thresholds by Gods thresholds that he may take hold of a forme something like the wayes of God that so he may shelter himselfe under it whilst he doth mischiefe to the Saints VERS 7 8. Tell me O thou whom my soul loveth where thou feedest where thou makest thy slocks to rest at Noone for why should I be as one that turneth aside by the flocks of thy Companions If thou knowest not O thou fairest among women goe thy way forth by the foot-steps of the Flock and feed thy Kids beside the Shepheards Tents THe Church having removed those Objections which might have been made against her shee now returneth unto her beloved and makes a third request unto him for direction in respect of the dispensations of Christ's Kingdome here on Earth that so shee may no longer be led out of the way by false Brethren but may be directed in the way of his worship and that shee may be under Christs government onely and injoy his Ordinances be fill'd more with divine knowledge and have more power to resist temptations and the like In these two Verses we have First the Churches request unto Christ her beloved Vers 7. Secondly Christs answer unto the request of the Church Vers 8. In Vers 7. we have First the Churches request unto Christ Tell me c. Secondly a reason of her request For why should I be as one that turneth aside c. In the Churches request observe First the amiable and sweet forme of words shee useth O thou whom my soul loveth Secondly the matter it selfe of her request and this is delivered in two things First her desire to know of Christ the place of his feeding Tell me where thou feedest Secondly to know the place of lying downe and rest in the heat of the day even when the Sun was come to the Meridionall point Where thou makest thy flocks to rest at Noone Secondly we have the reason of the Churches request and that is by way of interrogation for the more patheticall expressing First of the worthinesse of her Beloved Secondly of her sincere affection toward him accounting it an un reasonable thing to depart from him For saith shee why should I be as one that turneth aside by the flocks of thy Companions Tell me O thou whom my soul loveth c. Tell me or shew declare unto me the word signifies to declare a thing before hand so it is used in Psal 38. 18. ãâã ãâã ãâã ãâã ãâã Coraminde biphil ãâã ãâã ãâã ãâã ãâã Nunciavit indicavit I will declare mine iniquity David declareth before hand that he will declare his iniquity And in Zech. 9. 12. Even to day saith the Lord doe I declare that I will render double unto thee That is I doe before declare what I will doe for thee Also the word signifies to shew or ãâã ãâã ãâã ãâã ãâã Anteceffor antistes dux praesul princeps declare very plainly with words and gestures and with signes of the body to declare with certainty and most directly And lastly it signifies to shew by example or going before as a Captaine or Conductor doth declare his mind unto his Souldiers by going before them and so shewing of them what they should doe So the sum of the Churches request is thus much Tell me O thou great Shepheard where thou feedest thy flock for I am ignorant of the place where and the time when thou feedest direct me goe before me to the place of feeding and repast Hence Observe First That it is no easie thing to find out the way of Christ The place is not always easie to be found where Christ walks for saith Christ Many will falsly say lo here is Christ or lo there is Christ Mark 12. 21. Sometimes the Church is driven into the Wildernesse Rev. 12. 14. Sometimes Christ hideth his face as in Cant. 5. 5. now by reason of all those sad occurences of the Church in respect of Persecution Temptation Darkenesse and sometimes the Sun of righteousnesse withdrawing his light the Church is far to seek in the things of Christ Secondly Observe The Church being ignorant her selfe of Christs wayes doth dilligently and earnestly seeke unto him for direction Thus we are commanded Seeke the Lord and his strength seeke his face continually Psal 105. 4. The Saints are described to be such as seek after God This is the Generation of those that seeke him Psal 24. 6. And let all those that seeke thee rejoyce Psal 40. 16. Wicked men are described to be such as seeke not after God Psal 52. 2. Psal 14. 2. And thus Moses tells the people of Israel Deut. 12. 5. Vnto the place which the Lord your God shall choose out of all your Tribes to put his name there even unto his Habitation shall yee seeke and thither shalt thou come They were to seeke the very place that God had chosen and come thither O thou whom my soule loveth Here we have the amiable lovely piercing form of the Churches request wherein shee expresseth the Character or Print of her souls affection toward her Beloved The Hebrew word Ahab signifies a vehement and ardent ãâã ãâã ãâã ãâã ãâã Amavit dilexit Gramatici notant verbam ahab dâligendi esse ardens vehemens significare aliquid tenerum affectione plenum ut sit is diligens justitiam qui in ea sibi placet acquiescit eam exquirit persequitur Rivetus in Ps 45. 7. love so as to persue and seeke after the thing beloved So it is used in Psal 45. 7. Thou lovest righteousnesse that is Christ did earnestly pursue and follow after righteousnesse and he did as it were acquiesce or rest well pleased in righteousnesse he did take great delight in it My soule The soule is put for all the faculties of nature and for the uniting of all the affections whereby they goe forth most strongly Like unto this is the longing of the soule Gen. 38. 8. It is called the knitting of the soule I Sam. 18. 1. The delighting of the soule Isa 42. 1. And the waiting of the soule Psal 33. 20. And the rejoycing of the soule Psal 35. 9. So that this periphrasis is of greater force then if shee had said O my beloved So that by it is meant her unfeigned and ardent love with a longing desire to enjoy fellowship with Christ The soule is here by a Synechdoche put for all the Affections of the soule Hence Observe First A Christians love to Christ it is a collective or united love Christians love Christ with their whole soule and strength with all their affections and all their affections together As all the Rivers run into the Sea and meet in one Ocean so all a Christians affections however divided and branched out to
instruct her In the former part of the Chapter we had the Bride seeking after her wel-Beloved now in the second part we shall hear what answer Christ makes unto her In Christ's answer observe First his supposition If thou know not or his assumption for asmuch as or seing thou knowest not Secondly his compellation or sweet forme and manner of Speech O thou fairest among women Thirdly his direction unto her and that is two fold Christ directeth her First where she should walke Go thy way forth by the footsteps of thy flocke Secondly where she should feed And feed thy Kids besides the Shepheards Tents If thou knowest not c. These words are Translated by way of supposition ãâã ãâã ãâã ãâã ãâã Si siquidum siquando interrogativè âtrum An as appears by the particle If in the entrance of them but I think they are not simply conditionall for then Christ would seem to reprove or check his Spouse for her ignorance which I can scarce think to be so But rather I take the words to be an assumption of Christ taking the Church at her word for in the former Verse shee pleaded ignorance and here in this Verse Christ doth grant the truth of what she said and so the words may run thus Forasmuch as or seing that thou knowest not As in Numb 22. 20. If the men be come to call Quandoquidem ignoras So Junius renders it thee that is forasmuch as they are come The words are morefull in the Originall then they are in the Translation and they run thus Forasmuch as thou knowest not for thy selfe or to thy selfe Wherein there is a pleonasme or fullnesse of Speech the more aptly to signifie the ignorance which the Church had in her selfe upon acknowledgment whereof Christ doth direct her what to doe in the case Or the words may imply the forme of a Reason Because Particula im si pro simplici conditionalis hic accipi non debet sed pro particula rationali ut aliquando apud latinos si pro quia accipitur Rivet in Gen. 28 20. thou knowest not c. Christ doth undertake to direct her because she is ignorant and cannot find out the true way of worship without his help Knowest not The word in the Originall signifies properly the knowledge of the mind and of the understanding so ãâã ãâã ãâã ãâã ãâã Scivit novit cognovit animadvertit intellexit sensit probavit approbavit curavit amcvit benesecit Propriè mentis est intellectus Buxt in Lex it is taken in 1 Chron. 12. 32. And the men that had under standing of the times That is the men that can readily observe the times that can understand when matters of moment were fittest to be done And it is applied to theââhat are Skillfull in all wisdome Dan. 1. 4. That is of a ready understanding also the word noteth to know with respect and affection as in Exod. 1. 8. There arose a King that knew not Joseph That is that did not respect or love Joseph And in Hos 2. 8. For shee did not know that he gave her Corne and Wine c. That is she did not regard or take notice that I gave her Corne c. Againe it notes regard or care as in Prov. 12. 10. A righteous man regardeth the life of his Beast That is he doth regard and care for the Beast that doth him service Lastly the word imports a knowledge with approbation and good liking so it is used in Psal 1. 6. The Lord knoweth the way of the righteous That is he so knows it as to approve and like of it So then the words import thus much as if Christ should answer thus Forasmuch as or because thou knowest not to thy selfe being altogether unable to direct thy selfe and whereas thou knowâst not with a good understanding nor with that affection care and approbation as thou oughtest to have done therefore get thee forth c. Hence Observe First That the faithfull Servants and Saints of Christ walke in much blindnesse and ignorance Hence it was the Church called unto Messiah for direction in the former Verse and here Christ doth assume and take up her words by way of grant Seing thou know st not c. Shee had been drawne aside by false Prophets and by false Brethren who had challenged to themselves the name of true Prophets and true Churches by which meanes the Saints and true Sheep of Christ had been very much darkned in their knowledge and understanding that they did not know which way to turne themselves being always in danger of joyning themselves to false Churches namely to the Hocks of Christ's companiens This ignorance of the Saints is demonstrated in that the Lord appointed a peculiar Sacrifice for the ignorance of the Priest's of the Magisirates and of the People Levit. 4. The word Shegagah there used for Ignorance ãâã ãâã ãâã ãâã ãâã Erravit aberravit o berravit signifies to goe astray or to erre out of the right way through ignorance or forgetfullnesse unadvisedly to be drawne away and deceived Hence it is that the Apostle calleth such sins in Heb. 9. 7. ãâã ãâã ãâã ãâã ãâã Errours-doneof-ignorance ãâã ãâã ãâã ãâã ãâã Erratum so the word signifieth any sin which proceedeth from ignorance and errour So that these errours or ignorances were such sins as did flow from the errour of the mind or of the affections when the mind judgement will and affections are led aside through negligence or want of care not thinking of the heyniousnesse of the sin before it be committed such was the Churches sin here shee wandered from Christ through the ignorance of her understanding or unawars and unwittingly before she was aware shee was drawne aside from her Beloved to turne aside with his companions Hence the Apostle saith such are to be restored with the spirit of meeknesse Gal. 6. 1. Observe the Apostles expression If any be overtaken with a fault The word in the Originall signifies to be taken before he is ãâã ãâã ãâã ãâã ãâã Occupo prae occupo aware as one that is surprized or set upon on a suddain Besides this we have the Apostles testimony wherein he telleth us that we see but through a glasse darkely or in a riddle 1 Cor. 13. 12. That is the greatest sight we have of Christ here at the best it is but a dark and aenigmaticall sight and saith he we know but in part our knowledge is imperfect as well as our sight Thus Agur complaineth of himselfe saying Surely I am more bruitish then any man and have not the understanding of a man I never learned wisdome nor have the knowledge of the holy Prov. 30. 2 3. That is I am more foolish then an ordinary man I have not obtained to any great knowledge of holy and heavenly things And the Apostle labours to take men from all self-confidence in this respect And if any man saith he thinketh that
meant of eare-rings and Jewells which adorne the face as we have it in the Prophet I have decked thee with Ornaments I put Bracelets upon thine hands and a chaine on thy neck and I put a Jewell on thy forehead and ear-rings in thy eares and a beautifull crowne upon thine head thus wast thou decked with Gold and silver and thou wast exceeding beautifull c. Ezek. 16. 12 13. 14. Now the spirituall signification is one and the same according to either similitude And to the same end must that be referred when he saith Thy neck with chains of gold as may appeare in the places of the Judges before alledged We must know also that by the recitall of the particular parts doth recommend unto us the whole These rows and chains signifie the Ordinances wholsom Laws of God which were binding like chains directive to guide the Church as his goodly horse in the battaile Zech. 10. 3. and being managed and guided by Christ shee might overcome all her enemies And all the Ordinances of Christ were as so many Ornaments of Jewells and chains of gold to adorne the face and neck of the Church and also by her conformity and obedience to them shee becomes beautifull in the eyes of Christ and in the eyes of all his people Hence Observe That the observance of the Laws and holy rules of Christ doe adorne the Saints as pearles and chains of gold doe the outward man The doctrines instructions and councells of Christ received by his Church are as so many Ornaments unto her even as Pearles and Jewells are Ornaments in the Bridles of Horses This is that we have in Prov. 20. 15. There is gold and a multitude of rubies but the lips of knowledge are a pretious Jewell And againe My Son heare the instruction of thy Father and forsake not the Law of thy Mother for they shall be an Ornament of grace unto thine head and chains about thy neck Prov. 1. 8 9. The observance of the rules of Christ makes men orderly gracious holy and upright all which are comely Ornaments unto Beleivers patience humility love self-deniall these and such like graces are the pearles and Jewells of the Saints Secondly Observe That by the observance of Christs Laws the Saints are guided protected and made victorious Hence the Church is said to have her Cheeks comely with rows of Jewells or Ornaments upon her Bridle wherewith Christ guideth and directeth her Thus the Lord saith that he made Judah as goodly Horses for the Battaile Zech. 10. 3. That is he hath endowed his people with valour and strength so that they are as goodly War-horses who being managed and guided by the hand of God should be able to overcome and trample downe all their enemies Thirdly Observe That Christ hath not onely indowed his people with inward strength and valour but also with outWard glory and beauty In the former Verse he compared her unto Pharaoh's Charriot Horsesâ in respect of her inward strength and vigour so here in this Verse for her outward deckings and Ornaments such as is the trimming of the horses Bridles and such like furniture of gold pearle and pâetious stones This is also demonstrated in Psal 45. 13 14. where it is said The Kings Daughter is all glorious within That is shee is honourable inwardly having the heart and inward man adorned with faith hope love c. and being inwardly indowed with spirituall strength shee is able to withstand her enemies And it is added Her cloathing is of wrought gold and shee shall be brought unto the King in raiment of needle-worke c. That is her outward cloathing should be of purled works of gold set with pretious stones This outward adorning of the Saints was figur'd out by Aarons Brest plate wherein there was Twelve pretious stones Exod. 28. 11. And the Garments of the Priests were holy made of white linnen all which did shaddow forth the outward beauty righteousnesse and glory of the Saints Vers 11. Wee will make thee borders of gold with studs of silver Christ having shewed the present happinesse of the Church in respect of her strength and comelinesse he now declareth what should be her future happinesse namely a further encrease of her graces and some addition of rich Ornaments Shee is richly decked already but her decking shall be yet more and more shee shall have the most excellent Ornaments of gold and silver which wrought together doe set forth each other In the words observe two things First the maker or framer of these works Wee spoken in the Plurall number Secondly the worke thus framed or made which is considered in two degrees 1. In borders of gold 2. In studs of silver We will make c. By the Plurall number wee most doe understand of the Father Sonne and Spirit as in Genes 1. 26. Let us make man which is meant of those three in Heaven the Father the word and the Spirit 1 John 5. 7. Hereupon he is called God our maker Job 35 10. and so the Apostle wisheth Grace and peace from the Father Sonne and holy Spirit Rom. 5. 7. And the Apostle speaking of the diversities of gifts in 1 Cor. 12. 4 5 6. saith that the diversities of gift are of the Spirit and the diversities of ministries to be of the Lord that is of Christ and the diversities of operations meaning the effectuall working of the Spirit to be of God Againe the effectuall teaching and Revelation of the glorious Gospell is attributed to the Father Son and holy Spirit as a joint worke belonging to them all 1. The Father revealeth the Mystery of the Kingdome thus Christ tels Peter in Mat. 16. 17. Flesh and blood hath not revealed thus unto thee but my father which is in heaven And againe saith he in Joh. 6. 45. It is written in the Prophets they shall be all taught of God every man therefore that hath heard and learned of the Father commeth unto me 2. The Sonne likewise teacheth the same glorious Mysteries unto men and is therefore called the Angell of Gods Covenant Malach. 3. 1. And saith he No man hath seene God at any time the onely begotten Sonne which is in the bosome of the Father he hath declared him John 1. 18. And therefore is said to be a Teacher sent from God John 3. 2. And the Lord which speaketh from Heaven Heb. 12. 15. 3. The holy Ghost is also a revealer of these Mysteries unto men hence the Apostle saith The Spirit searcheth all things even the deep things of God 1 Cor. 2. 10 11. And therefore it is called the Law of the Spirit of life Rom. 8. 2. The ministration of the Spirit 2 Cor. 3. 8. the revelation of the Spirit Ephes 1. 17. And no man can call Jesus Lord but by the Spirit 1 Cor. 12. 1. And so for the sending of the holy Spirit the Comforter the Father is said to send the holy Spirit For I will pray the Father saith Christ
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 condemnatâon 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
love and affection wholly and entirely towards him alone To this purpose tends that of the Prophet when he prophesies of a remnant that should forsake idolatry he saith At that day shall a man looke to his maker and his eyes shall have respect to the holy one of Israel and he shal not looke to the Altars the work of mens hands neither shall respect that which his fingers have made either the groves or the images Isa 17. 7 8. In that he nameth groves images he hath respect to the diverse sorts of places which they had to worship their Idols their groves and shady places were such as they used in the heate of summer and their sunne-images set in sun-shiny places which they made use of in colder weather by these two therefore are all sorts of Idols and idolatrous services designed but the Prophet tells of a remnant that should escape all these and should look to the holy one alone They then that embrace the doctrines and inventions of men worshipping stocks and stones they commit abominable whoredome according as the word of God chargeth them Such as imbrace this world be called adulterers and adulteresses Jam. 4. 4. And covetousnesse which is idolatry Col. 3. 5. And such as did forsake the Lord their eyes went after their idols Ezek. 20. 24. And such are called eyes beholding strange women Prov. 23. 33. Those then that will be faithfull unto the Lord and be beautifull in his sight must have doves eyes they must with a single eye of faith looke upon Jesus Christ and love him and stay upon him alone and not upon the world or upon riches honours pleasures or any worldly contentment whatsoever The corporall eye must be like the Dove for simplicity and chastity this eye as our Saviour teacheth Matth. 6. is the light of the body and without the eye there is nothing but darknes in the bodie it is the window of the bodie which if it be not carefully watched will be a great inlet of evill The mentall eye which is the eye of the soule must also assimilate the Dove in all simplicity and so much the rather must the mind be simple chast innocent because it is the light of the soule and it sitteth at the soules helme steering all the outward senses according as it's selfe pleaseth And for those that are personall eyes the Ministers of the Gospel they should prepare the Church for one Husband even to present it as a pure Virgin unto Christ 2 Cor. 11. 2. To conclude the eye of the soule is the light of the soule and that is faith the delight then that Christ taketh in his Saints is the beauty of this eye of faith and this beauty shall never decay but wax more and more beautifull So much for the commendations given by Christ now followeth the like praise which his church returneth to him again VERS 16. Behold thou art faire my beloved yea pleasant also our bed is greene THe Church doth expresse the great liking she hath of Christ's beauty and thus she doth 1. By returning back his praise saying Thou art faire c. 2. By amplifying and enlarging his beauty or by adding to his praise by his amiable delectablenesse whereby he enflameth her heart yea pleasant As for the last clause Also our bed is green I think it is to be joyned with the last verse being a part of that joynt praise which belongeth both to Christ and his Church unto which I shall refer it Behold thou art faire c. The Church returneth the word Japhet faire unto Christ as if she should say yea rather thou art faire and whatsoever beauty I have I have it from thee I am Iaphet faire but it is because thou art Japhet fair my fairnesse springs out of thee who art the fountain of spirituall beauty and hast not the Spirit by measure John 3. 34. But in such fulnesse that of thy fulnesse wee have all received and grace for grace John 1. 16. Christ is the fairest of all the sonnes of Adam Psal 45. 2. From whom the Church receiveth all her fairnesse and beauty so that shee doth not assume the praise unto her selfe but giveth back to her Beloved from whom she had received it and unto whom it was due according to the practice of the Church in Psalm 15. I. Not unto us O LORD but to thy Name let bee the praise Shee addeth the praise of his amiable delectablenesse Yea pleasant The Church addeth another Epithite of love saying thou art Nagnim turned of the Greeks ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã Jucundus amabilis decorus gratus fuit which implyeth the very spring or flowre of beauty a tearm far before the former which signifies pleasant amiable delightfull beautifull Now the Covenant which the Lord made with his people in Zech. 11. 10. is called beauty or pleasantnesse And Moses desired that the beauty of the Lord might be upon them in the performance of his Covenant Psal 90. 17. And David desireth to remain in the house of the Lord all the dayes of his life that hee might behold the pleasantnesse of the Lord Psal 27. 4. Now all these things were fulfilled and compleated in Christ who by his heavenly Doctrines and words of grace and consolation to his people doth become sweet as the honey comb unto them and very pleasant All Christ's administrations of the covenant of grace are his staves of beauty and pleasantnesse From this high commendations of the Church given unto Christ Observe First That Christ is the fountain of all that spirituall beauty of the Saints As Christ had commended her graces so shee praiseth him for the cause of those graces For it is cleare that the Church hath all her beauty ornaments from him it is he that washeth her and makes her glorious Ephes 5. 26. It is most true that the beauty and glory of the heavenly new Jerusalem is exceeding great as it is set forth Revel 21. Yet the glory of the Bridegroom Jesus Christ far exceeds in beauty even as much as the Ocean doth the lesser streams for he is the fountaine of all glory and beauty Hence it is the Church returneth this praise unto him for he indeed is fair and comely Who can set forth the glory of Christ who can describe his beauty and comelinesse Not the carnall men of the world in whose account Christ had no forme or comelinesse upon him Isa 53. 3. And in respect of his depressed condition in the world and by reason of his deep sufferings his visage was marred more then any man and his forme more then the sonnes of men Isa 52. 14. Therefore hee was rejected of men Isa 53. 3. Hee was scarce deemed worthy the name of a man hee had no respect or estimation in the eys of the men of the world these see not his beauty and therefore praise him not but the Saints doe glory in Christ's beauty and comelinesse
her forasmuch as the fruit of the Vine excelleth the fruit of the Apple-tree and is much more comfortable unto the heart Hence Observe That Christs love unto his Church increaseth more and more It is like Nilus and Jordans waters overflowing their banks not that Christs love doth admit of any increasings or decayings but in respect of the manifestations thereof it is sometimes augmented for the spirituall consolation of his Church for so saith the Apostle For as the sufferings of Christ abound in us so our consolation also aboundeth by Christ 2 Cor. 1. 5. And Israell shall grow from strength to strength Psal 84. 7. Christs love never lessenneth nor decayeth but it is constant and firme it is like the water of the sanctuarie which abounded more and more it begins in a drop and ends in an Ocean and like a sparke converteth into such a flame as that it shall consume all drosse and stubble before it Secondly By this banquetting house is noted all those rich and costly things which Christ and his Church doth banquet withall which are not trash and drosse and beggarly scraps but those rich and precious delicates of Heaven Hence Observe That Christ communicateth all his sweet gifts to his Church Christ doth communicate his Spirit unto his Saints with all the fruits thereof as love joy peace long-suffering gentlenes meeknesse temperance Gal. 5. 22. 23. And the Saints are never satisfied untill Christ have filled their soules with divine graces which they are made partakers of by faith they feed upon Christ Crucified My flesh is meat indeed and my blood is drinke indeed John 6. That is true spirituall food In Christ there is all fullnesse whom then can the Saints want For if there be light in the Sunne the Aire cannot be darke if there be sap in the stock the branches cannot be dry if there be fullnesse in the Fountaine the streams cannot be empty Christ is the Olive-tree that standeth before the ruler of the whole Earth and emptieth it selfe by the pipes and Conduits of his word into the golden Candlesticks of his Church Zech. 4. Light and grace in the ministration of holy Ordinances flow from him for in him there 's righteousnesse there 's life there 's peace there 's joy even unspeakeable and glorious as the Apostle saith I Peter 1. 8. Thirdly by this house of wine we may understand it of the Scriptures or of the assembly of the Saints who are the house of God and unto whom is afforded all spirituall comforts signified by wine And thus wisedome which is meant of Christ is said to have built her house Prov. 9. 1. That is Christ who is the supreame wisdome yea wisdome it selfe hath prepared him a Church and 't is added shee hath hewn out her seaven pillars that is he hath many chiefe props and stayes which are principall parts of his Church his house being built in Vers 2. he prepares for to make a great Banquet the Text saith She hath killed her Beasts shee hath mingled her wine shee hath also furnished her Table Wisdome is compared to a stately Queene that makes a Feast and keeps open house as we use to say for all commers So is the Kingdome of Heaven likened to a King that married his sonne Mat. 22. 2. And they are blessed and happy which are called to this supper Revel 19. 9. And in that it is said shee hath mingled her wine it alludeth to the custome of the Jewes who because of the hotnesse of their Countryes did use to powre out or mingle their wine with water to allay the heat of it So doth Christ quallifie and fit heavenly food and makes it suitable to our appetites Now wisdome hath built her house and mingled her wine c inviteth the simple to come and eat of her bread and drinke of her wine Vers 5. And so Christ in Song 5. 1. saith Eat O my Friends drinke yee drinke abundantly O beloved Thus much for the first favour of Christ towards his Spouse to wit his conveying her into the house of wine The second favour manifested by Christ to his Church followeth And his banner over me was love The spreading of a Banner or the lifting up of a Standard is mentioned in Isa 49. 22. Behold saith the Lord I will lift up mine hand to the Gentiles and set up my standard to the people c. The end of Gods seting up his standard here is noted to be for the drawing in of the Gentiles which banner must needs be meant of the displaying of the Gospell And Christ layed open in the Gospell is said to stand for an Ensigne of the people and to him shall the Gentiles seeke Isa 11. 10. And he shall be set an Ensigne for the Nations Vers 12. This Banner or Ensign hath allusion to the manner of Captaines who by their setting up of their Ensigne doe gather their Souldiers together So Christ the Captaine of our salvation doth gather and draw a people to himselfe by the setting up his Standard of the Gospell and by displaying the colours of his truth The standard of his word of life he lifts up among his people calling them by the display of his banner unto himselfe Secondly the displaying of a Banner signifies terrour to the adversaries and victory to the Church shee is said to be terrible as an Army with Banners Cant. 6. 4. 10. And the Church in signe of victory saith Wee will shout joyfully in thy Salvation and in the name of our God we will set up the Banner Psal 20. 6. The Israelites were every one to pitch by his owne Standard Numb 2. 2. So must the Saints pitch under Christs Standard of victory and defence Hence Note That Christ obtaineth victory over all his enemies and is a defence to his owne people But we are farther told whereof this Ensigne was made and set up and that was of Love His banner over me was Love Love here is meant of that wherewith Christ hath loved us 1 John 4. 10 by which he redeemed his Church Ephes 5. 26. This love is the Ensigne that he displayes over us for provoking us to come unto him yea all his severall loves are displayed in his glorious Gospell as an Ensigne or Banner to gather together unto him all his Saints Hence Observe That all the Saints and chosen of God are drawne unto Christ by his love For the love of Christ is the Ensigne spread by which he draweth all his Saints unto him and none are drawne but those onely over whom the same Ensigne is displayed Now this banner is spread when the Gospell is preached and the riches of Christ's love laid open whereby the faithfull are drawne to Christ What love is like to his who hath given himselfe for us when we were his Enemies Rom. 5. Who washed us in his owne blood Rev. 1. Here then is the principle and ground of all our obedience or of our praise and that is love which love
is wrought in our hearts by the displaying of the banner of Christ's love over us All that we can doe is nothing if there be not this principle of love hence saith the Apostle The love of Christ constraineth us 2 Cor. 5. 14. And we read of the woman in the Gospell which washed the feet of the Lord with tears and wiped them with the hairs of her head from whence proceeded all this Was it not because shee loved much And why did shee love much Because saith Christ Many sins were forgiven her Shee had felt the banner of his love spread over her in forgiving her many sins and this did draw her to love him exceedingly The Apostle doth reckon up all the fruits of Christs spreading of his love abroad in the hearts of the Saints saying We rejoyce in tribulations being justified by saith knowing that tribulation bringeth patience patience experience experience hope hope maketh not ashamed because the love of God is shed abroad in our hearts by the holy Ghost which is given to us Rom. 5. 3 4 5. When the soul comes to the assurance of faith by the displaying of Christs banner of love in the Gospell then neither tribulation nor anguish persecution or famine nakednesse or perill of sword shall be able to separate them from the love of Christ but they shall be more then Conquerours through him that loves them as the Apostle saith Hence learn what is the chiefe duty of the Ministers of the Gospell namely to spread before men the Banner of Christ's love yea to publish and lay open the riches of his love to mankind in offering himselfe to be a ransome for the sins of the world to draw men out of carnall misery unto a most happy spirituall and blessed condition Then extoll and lift up the Ensigne of Christ's love and display the banner thereof that men may be gathered in unto it The Ministers of the Gospell should spend their whole force this way that men may be drawne to Christ who will seek after that which he knows not of And who would not seeke after some precious Jewell O then tell people where this Jewell this pearle this treasure is that they may seeke after it Display the Ensigne of Christ's goodnesse mercy grace and love that people may be provoked to praise Christ and yeild obedience unto him So far concerning the narration of Christ's favours now followeth the Churches request Vers 5. Stay me with flagons comfort me with apples for I am sick of love Here we have a wonderfull effect of those former things which shee spake of she compared Christ unto an Apple tree under whose shadow she tooke delight and sat downe and his fruit was pleasant unto her pallate He brought her into the house of wine by the displaying over her the banner of love Hence it is her heart is so much taken and ravished with love towards him againe that shee is love-sick and ready to swoon therewith and cryeth out to have them stay her up with Flagons and to comfort her with Apples In the words we have First a request of the Church and this is two-fold shee saith 1. Stay me with flagons 2. Comfort me with apples Secondly we have the Churches reason of her earnest request in these words For I am sick of love The thing shee so much requesteth is spirituall sustentation and strength compared with flagons of wine and the savour of Apples So that looke how comfortable wine is to the heart and the savour of pleasant apples to the sense such and much more is the sense and sweetnesse of Christs graces to his Church Stay me with flagons c. Stay or sustaine strengthen prop or uphold ye me The similitude is drawne from hence when a Virgin is betrothed ãâã ãâã ãâã ãâã ãâã Inniaeas fuit imposuit fulcivit sustentavit and through the vehemency of her love towards her beloved is sick and swooneth So here the Church having tasted the sweetnesse of those Apples and of that heavenly wine hath such a desire of Christ that makes her breake forth into this patheticall exclamation or suddaine outcry Stay me with flagons c. But unto whom doth shee cry out for these flagons and for these sweet Apples She seemeth not to direct her words unto Christ for she speaketh in the Plurall number and not unto one single person saying Stay or uphold ye me Most thinke that shee speaketh unto the Ministers of Christ and other Christians that they might uphold and stay her applying the comfortable doctrines of the promises of the Gospell unto her heart and conscience because of her owne infirmities and the want of the feeling of Christs love and graces For spiritually we are sustained and strengthned by words and promises of Christ these comfort the heart these quicken the spirit these strengthen the weake faith as the Apostle James saith Be yee patient strengthen your hearts for the comming of the Lord draweth nigh Jam. 5. 8. And saith Paul I long to see you that I may impart unto you some spirituall gift to the end you might be established or strengthned Rom. 1. 11. Now then the Church calleth unto those into whose hands Christ hath committed these treasures to deliver unto her towit those faithfull Servants the Apostles and Prophets and all holy teachers for by the ministry of these the Lord hath delivered unto his Church all those heavenly mysteries of Salvation and so the Apostle speaks That which I have received of the Lord saith he I also have delivered unto you 1 Cor. 11. 23. And thus the Apostles were said to Confirme or establish the souls of the Disciples Acts 14. 21 22. Now the Church doth direct her Speech unto them not as unto the Authors but as unto the ministers of those things for shee knoweth that they be wholly and altogether in Christ They are but as Stewards and dispensors of the mysteries of God 1 Cor. 4. 1. Hence Observe That Christians in distresse desire to be comforted of others Many times when we are not able to apply the promises of comfort unto our selves yet others may so apply them that we may be comforted The Church addeth With flagons By Flagons no doubt she meaneth by the figure Metonimie the thing containing for the thing contained to wit the Wine in those Flagons which must needs be meant of the wine of consolation and of grace and favour So the cup is put for the wine therein Luk. 22. 20. Now by Flagons is meant of the distribution of all good things in the Banquet of this Gospell of Christ When David had brought the Arke of God unto his place and had Offered Burnt-offrings and Peace-offrings and blessed the people He dealt to every one of Israel both man and woman to every one a loafe of bread and a good piece of flesh and a Flagon 1 Chron. 16. 1 2 3. Meaning a Flagon of wine And there is mentioned in Hos 3. 1. Flagons of
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 ãâã ãâã ãâã ãâã ãâã 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 âhat 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
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 ãâã ãâã ãâã ãâã ãâã Inde Hiphil ãâã ãâã ãâã ãâã ãâã 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 ãâã ãâã ãâã ãâã ãâã 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 ãâã ãâã ãâã ãâã ãâã 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
person of her beloved as it were declaring what words he used unto her who calleth her up to higher attainements and to a morefull communion with himselfe The Church heard Christs voice a farre off she saw him approaching neerer unto her an comming swiftly and now being come so neere as through the grates he made himselfe knowne unto her he answers her loudly and speakes more comfortably unto her In these foure verses wee have First Christs call unto his Church yet uttered by the Church herselfe as she before had desire Christ to draw neere unto her so now Christ desireth his Spouse to draw neere unto him in these words My Beloved spake and said unto me rise up my love c. Secondly Observe the reason given of Christs call and that is drawne from the opportunity and fitnesse of the time for coming unto him First Because the Winter is past ver 11. Secondly Because the Spring was come vers 12. 13. Lastly Wee have the former call and exhortation of Christ renewed verse 13. Arise my love my faire one and come away First we have Christs Exhortation to his Church My beloved spake and said unto me arise my love my faire one and come away In this speech of Christ unto his Church are to be considered two things First Those amiable Epithites given by him unto her Secondly The words of his exhortation and both these in this tenth verse and for the rest you shall have the particulars in their due place First The Epithites or Titles given to the Church are two First My love Secondly My faire one Secondly The exhortation Arise thou and come away First Wee have Christs speech calling his Church from her present estate and place of affliction unto a better and more glorious condition or from her carnal security wherein she lay to follow him in faith and love of the Gospell saying My Beloved spake and said unto me Christ is the Churches Beloved The Hebrew word dodi my beloved whereof comes David in English beloved a terme given by the father from heaven to his Sonne here on earth when he said This is my Beloved Sonne Matt. 3. ult figured out by the ancient beloved David Christ is the Husband of his Spouse and nothing will content a believer but the enjoyment of the Beloved Spake or answered the word Gnanah signifies so to speake as is by way of answering Arias Montanus ãâã ãâã ãâã ãâã ãâã Respond it ãâã signifies also to sing by ãâã when one part answereth another in singing renders it delectus meus respondit my beloved answered Now in that the Church saith he answered it doth not only argue Christs readinesse to help his Church but also that there was some question or demand used before of the Church whereunto this answer of Christ was framed Wee finde such sudden answers often in the Gospel even before any question was propounded And ãâ¦ã answered and said c. which some terme an Hebââisme or forme of speech used of the Hebrews even then when no demand went before But I rather thinke that Christ answereth something that the Church desired before Now wee must consider that the Church speakes unto Christ two manner of ways First By a vocall speech whereto the voice of the bodie is required and such speech as this wee finde not divers times in the Gospel nor here whereto the answer may have relation Secondly The Churches speech is only mentall which is only begotten in the minde and Christ doth very often in the Gospell frame an answer to the thoughts of his hearers and so Moses was heard to cry when he uttered never a word and thus the souls of the Martyrs under the Altar are introduced crying How long Lord holy and true Revel 6. Now wee may guesse the Churches demand by the answer which tends to the drawing of her forth of an uncomfortable condition to a comfortable state as it were out of winter stormes into a pleasant spring her demand then by Analogie of reason must be this O my beloved Saviour how long will it be before I am delivered from this calamitie and bondage when shall I be freed from the burthen of legall ceremonies and from the rudiments of the world and carnall Ordinances When shall I be taken from under the School-master of the Law that I may be no longer under Tutors and Governours whereunto Christ answereth in effect thus Even now is the time of the flourishing Spring therefore arise and come away Hence Observe That Christ doth answer every gracious desire of his Saints The Church had not uttered one word but only desired more comfortable times and Christ gives her in the answer of her desire The Lord prepares the heart and heares the prayer Psal 10. 17. The Lord doth as well heare and answer the prayer of the minde and of the heart as the prayer of the lips Davids purpose to build the Lord an house was accepted as well as Solomons actuall building of it Thus farre Christs speech in generall containing Christs answer to the secret desire of his Church Let us come to the Speech it selfe And first of those two Epithites given by him unto his Church My love my faire one My love Or my fellow friend my companion familiar so named of feeding together and conversing one with another and so partaking each of others good or evill This title of love is often given by Christ to his Church sometimes a Husband is called by this name friend as in Jer. 3. 20. there is mention made of a wife that deales treacherously with her friend So Christ gives a title unto his Church suitable unto her as she is his Spouse and he her Husband Hence Observe That Christs love seates it selfe in his Church The Church is the maine object of his love it is united to that and is not scattered to other objects who can imagine what Christs love is to his Churh As the Father hath loved me so have I loved you saith Christ to his Disciples Joh. 15. 9. None can understand with what love the Father lov'd the Son no more can any define and fully set out what Christs love is unto the Saints The Apostle would have the Ephesians able to comprehend with all Saints the bredth and length the depth and height of the love of God in Christ but yet for all that he concludes that it passeth knowledge Ephes 3. 18. 19. And indeed there is no love comparable to this love of Christ which is above the love of women of father or mother or any earthly love whatsoever Thus much for the first Epithite The second followeth My faire one The Hebrew word Japheh faire signifieth not onely faire and beautifull in colour but in comely proportion ãâã ãâã ãâã ãâã ãâã Pulcer elegans venusius and elegancy such as draweth love and liking The Churches fairnesse is by reason of the graces and spirituall beauty of faith hope love patience and such like graces
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 ãâã ãâã ãâã ãâã ãâã 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. ãâã ãâã ãâã ãâã ãâã is by the supply of the raine and dew from Heaven is made fruitfull so are the Saints by nature but are made
3. 12. Because this grace disposeth us to a neerer communion with God then other graces it is a grace that God much delights in and would have all his Saints adorned with as is manifest in 1 Pet. 3. 4. it is the best jewel or ornament that the Saints can be adorned withall because it empties the soule of all fleshly conceits and so makes it the more capacious to receive any good from God Fiftly The Dove is loving chast and faithfull to her mate alwayes keeping close unto her So the Saints they will not leave Christ to turne to Idols It is reported that in the dayes of Julian when Idols were set up in every corner of the Christians Temples yet then they made a shift to turne their eyes from beholding them The believing soule is faithfull to Christ and will set up nothing in the heart above Christ Whom have I in Heaven but thee saith David and what is there in earth that I desire besides thee Psal 73. 25. The Church is brought in like a chast virgine contracted and her Members to be such as follow the Lamb wheresoever he goes for they have not defiled themselves with women Revel 14. 4. that is those that are chast to Christ have not desiled themselves with idolatrie and spirituall fornication Sixthly The Dove is a cleanely Bird and it feeds cleanely upon pure graine and will not lodge but in a cleanely place where it may not be annoyed with any unsavourie stentch and the like so it is with the faithfull soule it will not feed upon the dung or dogs meat of this world or on sinfull pleasures but upon Christ and spirituall things The carnall man useth to feed upon dust and earthly things when as the faithfull soule that hath tasted the heavenly Manna it will not feed upon that which is base and earthly neither can it indure to feed upon mens inventions or lying legends but it loves to feed upon the pure word of God and upon heavenly and spiritual things Seventhly The Dove is a Bird that loves communion and fellowship as the Prophet speakes Who are those that flock to the windowes like Doves Isa 60. 8. C0For so they use to flock to their houses by companies So the Saints love to have fellowship with the Father and the Sonne as the Apostle John speakes and also they love to have communion one with another Doves will consort with Doves so will Saints have communion with Saints and none else Eightly and lastly the Dove is a low priz'd creature as appeares by that allowance under the Law that they who could not compasse a Lambe might offer a paire of Turtle-Doves and yet by the reason of the apparition of the spirit in the likenesse of a Dove it is stamp'd with no small worth and excellencie So the Saints are of very low esteeme in the world and lightly accounted of but in regard of those spirituall and divine appearances of God in their soules they become of great worth and excell in divine excellencie so saith the wise man The righteous is more excellent then his Neighbour Prov. 12. 26. Thus I have touched upon some properties of the Dove unto which Christ doth resemble his Church and so farre of the loving attribute given by Christ to his Church in saying my Dove c. Now followeth the second thing in this description of the Church to âwit the manifestation of her mansion place and that first in saying That art in the Clefts or holes of the Rock Some understand this Rock to be the Churches station or abiding place in the day of distresse and persecution who then hideth her selfe from danger as the Dove hideth her selfe in the Rocks as it is said O yee that dwell in Moab leave the Cityes and dwell in the Rocks and be like the Dove that maketh her nest in the side of the holes mouth Jer. 48. 28. But we may understand this Rock mystically to be meant of Christ who is the Rock of the Churches salvation as the Psalmist often expresseth Christ was typified by the Rock in the Wildernesse as appears 1 Cor. 10. 4. But for the clefts or holes of the Rock they seeme to insinuate the secret counsell of God sealed up in Christ concerning the election and calling of the Gentiles and those elect Gentiles did as it were lodge in the eternall decree of God in Christ all the time of the legall winter The Apostle saith that God hath elected us in him before the Foundation of the World And the same Apostle tells us in Gal. 3. 23. That we meaning both Jew and Gentile were kept under the Law and shut up unto the faith which should afterwards be revealed So that the Church before her calling had her abode in Christ yea within the secret stairs and lodgings of Christ The second manifestation of the Churches mansion place followeth In the secret places of the stairs The word Translated secret signifies a hiding place by which is meant a hiding place in the Rock Thus David often calleth God his secret or hiding place as in Psal 32. 7. saying Thou art a hiding place to me from distresse thou wilt preserve me c. And it is said that the godly shall dwell in the secret place of the most high Psal 91. 1. That is under the glorious shadow and protection of the most high Of the stairs or a steep place as it is in the Originall this as the Rock is to be applied unto Christ by ãâã ãâã ãâã ãâã ãâã Inde whom we ascend unto God as it were by degrees as by steps and stairs Christ is to the Saints as Jacobs ãâã ãâã ãâã ãâã ãâã Gradus priaeci ãâ¦ã Ladder which he saw in the Vision upon which the Angells of God ascended and descended Gen. 28. 12. John 1. 51. Christ is both our hiding place and steep Rock where we may ascend to God the Father it is through him we have any accesse to God The Church was bashfull by reason of sin and the like but now for her encouragement Christ calls unto her to a neere communion with himselfe with this description and motive O thou my Dove that art in the clefts of the Rocke and in the secret of the stairs That is thou that art put into the Rock of Salvation by whom thou mayest ascend up to me as by steps and stairs c. Hence Observe That it is Christ alone in whom we may make our safe approaches unto God Christ had called his Church to come unto him now shee being disheartened because of sin and wrath he againe exhorts her to let him see her face and heare her voyce and gives her this encouragement O thou in the cleft of the Rocke c. The Lord tells Moses That no man can see his face and live We may see Jehovah's back-parts but his face that is an immediate view of his absolutenesse and perfection cannot be seene and therefore he is called the invisible God but
Sacrifice unto him According as it is written that the Offerings of Judah and Jerusalem were sweet unto the Lord Mal. 3. 4. And Noah's Sacrifice had a sweet savour unto the Lord. Whereas the Lord saith of the wicked Your Burnt-Offrings are not acceptable nor your Sacrifices sweet unto me Jer. 6. 20. The second reason followeth And thy Countenance is comely Comely or desireable beautifull the countenance of the faithfull must needs be glorious for the wisdome ãâã ãâã ãâã ãâã ãâã Cupivit desideravit affectavit of a man saith Solomon doth make his face to shine and the strength of his face shall be changed Eccles 8. 1. This is spoken of heavenly wisdome which causeth the souls face to shine causing a right strong heart to change its complexion from evill to good of deformed becomming comely These praises of the Church are spirituall and according unto the esteeme and high account that God hath of her and not as shee is esteemed by man Hence Observe That the Spouse is comely and desireable in Christs account It is most true that Christ himselfe in respect of worldly reputation had his visage and forme so marred that many were astonished at him he had no forme nor comelinesse Isa 52. 14. 53. 2. but Christ is highly prized by the Father and is in high account with the Saints So the Spouse is black and deformed in respect of her outward forme and visage as shee appears to the carnall eye but in Christs esteem shee is faire and beautifull comely and desireable Grace in the Saints carries with it the most transcendent good and the excellency of all beauties for what is grace but the beams of the divine nature which is the fountain of beauty and spring of glory So that all must be faire that comes from the fountain of beauty and all must be glorious that comes from glory it selfe It followeth VERS 15. Take us the Foxes the little Foxes that spoile the Vines for our Vines have tender grapes HEre the Church repeateth a speech of Christ which concerneth his care over the faithfull that ' should walke up in a close communion with himselfe The parts are these two First A commandement for taking and apprehending the adversaries great and small laid downe under the terme of Foxes Take us the Foxes c. Secondly A reason thereof and this is drawne First from the nature of the Foxes which is to devoure That spoile the Vines c. Secondly From the time of the Vines weaknesse when it is said For our Vines have tender grapes c. Take us the Foxes c. Christs command is to restraine the foxes the little foxes the enemies of the Church of greater or lesser power Hence observe Christs care over his Church he is careful that it be not spoiled by devouring beasts he keepes his Vineyard in his owne hand and will see that it shall not run to utter ruine The Foxes the little Foxes c. By Foxes wee may understand either sinnes or persons because both of them are hurtfull unto the Spouse First Every sinne may well be compared to a Foxe 1. As Foxes hide in the holes of the earth Matth. 8. 20. So are sinnes hidden in the deceitfull heart of man 2. As the Foxe is both subtile and harmefull so is sinne Secondly Personall adversaries of the Church may well be compared to foxes those who labour the ruine of the Church and these are either false teachers or bloody Tyrants First False Prophets and false Teachers are so compared by the Prophet Ezek. 13. 4. O Israel thy Prophets are like the Foxes in the Desarts And such are by Christ likned to Wolves Matth. 7. 12. such as these may well be called Foxes First For craft and subtiltie the Apostle tels us They tuansforme themselves into the Apostles of Christ 2 Cor. 11. 13. Such Apostles saith he are deceitfull workers that is who seeme to labour in the Vineyard of Christ and seeme to be zealous as if they sought nothing but Gods glorie when they seek their owne gaine and advantage most of all Secondly In respect of their crooked and perverse wayes for so a Fox is noted for his rolling in and out with turnings and windings and thus David speakes of the wicked and those that are enemies of the Church But these saith he that turne aside by their crooked wayes lead them forth with the workers of iniquitic c. Psal 125. 5. Such as Apostate from the truth or such as are ignorantly zealous that thinke they doe God good service to destroy the Saints Such I say turne aside and walke in crooked wayes wasting and destroying the Vines of Christ Secondly Bloody and cruell Tyrants are compared to a Foxe as Christ called Herod a Foxe Luke 13. 32. because of his subtiltie and fraudulent disposition In like manner the Apostle tels us that he was Delivered out of the mouth of the Lion 2 Tim. 4. 17. Some by the Lion understand the Emperour Nero so called for his rage and crueltie as for the most part Tyrants and powerfull enemies of the Church are called As the Mother of the Princes of Israel is said to be a Lionesse And shee lieth downe among Lyons and she nourisheth her whelps to wit tyrannicall Kings among young Lyons Ezek. 19. 2. that is the mother of the Kings to wit the people of the Jewes and Jerusalem which have brought them forth hath been full of blood and violence and hath brought forth Kings of the same nature The powerfull enemies of the Church are often called Lyons as in Psal 35. 17. and 91. 13 Pro. 28. Jer. 2. 15. and 4. 7. And Marsyas certifying his Patron at Rome of the death of Tyberius useth this phrase the Liân is dead as Josephus reporteth Joseph aniiq lib. 18. cap 6. In Rev. 19. 20. weâ reade of the Beast and the false Prophet by which Beast some understand to be the persecuting magistrate as the false Prophet to be the persecuting Priest The Pope is a kinde of a mixt Foxe having power civill and ecclesiastical usurping both swords the temporall sword over all Princes and the spirituall sword over all Churches Besides all these wee may come neerer home and see many of these mysticall foxes in every Towne and Citty persecuting the Saints and spoiling the tender vines of Christ Now wee passe to the reasons of this command and first from the devouring nature of these adversaries in the words following That spoile our Vines Spoile or corrupt our Vine-yards that is by devouring the grapes as Foxes spoile and destroy the Vines so false Prophets oppressours and Tyrants destroy the Church of the first sort the Apostle speakes of and saith their word eateth as the Canker 2 Tim. 2. 17. And of such the Lord complaineth Many Pastors have corrupted my Vineyard Jer. 12. 10. In this place Pastors may be applyed unto false Prophets or unto the tyrannicall Kings and Princes of Babylon The last reason is taken from
the fruitfulnesse of the Vine in these words For our Vines have tender grapes For in the Hebrew and which word is often used instead of for as in Psal 60. 13. And in Genesis 12. 19. Our Vines or our Vineyards By the Vinyard and Vine is understood the Church of Christ and the Gospel The Prophet saith I will sing to my well-beloved a song of my beloved of his Vine-yard Isa 5. 1. and the Vineyard of the Lord is the house of Israel and the men of Judah his pleasant c. chap. 5. 7. But now wee must know that there are two sorts of Vines the one of Jerusalem the other of sodome as Moses speaketh For their Vine is the Vine of sodome and of the Vines of Gomorrah their grapes are grapes of gaule their clusters be bitter their wine is the poyson of Dragons and the cruell gaule of Aspes c. Deut. 32. 31. Therefore it must not be the Vine of sodome but the Vine of Jerusalem which wee are to understand here This Vine is the Spouse of Christ and all the faithfull are labourers in the Lords Vineyard Tender grapes which doe but begin to bud and shew themselves even in the beginnings of the fruits of religion Foxes labour to destroy these as Herod sought to destroy Christ at the beginning of his dayes and Pharaoh the men Children of Israel at their birth that so Israel might be no more a Nation These Foxes therefore both great and small must therefore be taken and destroyed The words being thus unfolded let us take notice of these observations First Observe That the Spouse of Christ is alwayes troubled with some enemies There are alwayes those of greater or lesser power to afflict the Church there will alway be some San-bal-lat or Tobiah or some such to nible at the Vines of Christ of this the Scripture is full of testimonies Secondly Observe That these enemies of the Spouse are of a devouring nature That spoile our Vines c. Foxes are hurtfull to the labour of the husband-man samson being wrongd by the Philistims tooke three hundred Foxes and with their tailes set on fire burnt their corne with their Vineyards and Olives There have been alwayes false Teachers as in Moses time their stood up Jannes and Jambres and how many of Baals Prophets were there in the time of Elias and when was the Spouse of Christ free from persecution of tyrannicall Kings and Princes This is then the Churches portion and therefore not to be wondred at Thirdly Observe That Christ doth cherish the least buddings of grace in his Saints For our Vines have tender grapes When a Vine brings forth wild grapes Christ will take away the hedge of his vineyard and it shall be eaten up Isa 5. 4. But on the contrary Christ tels us that every branch that beareth fruit shall be purged that it may bring forth more fruit Joh. 15. 1 2. so that Christ hath great care to preserve young and tender fruit Fourthly Observe That such as would by subtiltie and tyrannie destroy the tender plants of Christ are to be restrained Take us the Foxes First for false Prophets they are to be discovered and refused of their errour and after all judg'd and cast out of the Church he that will deny the doctrine of the Gospell wee must not receive him neither bid him God-speed Joh. 2. 10. But in the end Christ himselfe will restraine both the Beast and the false Prophet as in Revel 19. 20. And the Beast was taken and with him the false Prophet that wrought miracles before him c. These were both cast alive into a Lake of fire burning with brimstone Therefore let all persecuting emperours Kings and Priests know that the time will come that Christ will take them and chaine them up or else destroy them and in that he sayes these shall be taken alive it notes out unto us the great and horrible torments that they shall indure and that is called the Lake of fire to wit an exquisite torment thereby resembled VERS 16 17. My beloved is mine and I am his he feedeth among the Lilies Vntill the day breake and the shadows flee away turne my beloved and be thou like a Roe or young heart upon the mountaines of Bether THe Church having finished Christs speech shee now concludeth this divine act with a kinde of a triumphant acclamation upon the former passages for now she begins to feele some comfort from Christs drawing neer unto her after her soule-sicknes Hence she breaketh out First With praise verse 16. Secondly With prayer verse 17. First Wee have the praise of Messiahs love and feeding his love is laid downe First In the gift of himselfe to his Spouse expressed in these words My beloved is mine c. Secondly In that she was made his And I am his He being hers she therefore became his Lastly She praiseth his feeding affirming that to be among the Lilies In these words My Beloved is mine and I am his there is a mutuall intercourse and vicissitude of claiming interest betwixt Christ and his Church the Church indeed glorieth in this but not so much in her selfe as in her beloved according to that of the Apostle He that glorieth let him glorie in the Lord 1 Cor. 1. 31. And observe what it is she glorieth in namely in that communion which is betweene her and Christ and this shee declareth by a passionate expression of comfort and that from the highest pitch of affection from a heart enflamed with love saying I am my Beloveds and my beloved is mine First Note from these words My beloved is mine c. That there is a union betweene Christ and his Saints from whence ariseth all sweet communion Christ is the head of his Spouse and she by the Spirit united unto him as his mysticall body he is Christ the giver of all spirituall influence to his Church Christ is also the Churches as by marriage if the person of the Husbands be the wives his goods and titles of honours are hers also he having passed over the right of his owne body unto her so is it in the mysticall marriage betweene Christ and the Spouse that union and conjunction of persons betweene them doth intitle the Church in the communion of all his graces Now from this union of persons comes a communion of all good things so that the Church can say if Christ be mine all that he hath is mine what he hath done and what he hath suffered is mine and why because he is mine for union is the foundation of all blessed communion And so againe on the other side the Church can say I am his my person my life and strength and all is his to glorifie him so there is a union and communion mutually betweene Christ and his Church The originall and spring hereof is Christs uniting and communicating himselfe first to his Church for the Spring begins to the streame what hath the streame but it first was
I feed my flocke and cause them to lye downe saith the Lord God I will seeke that which is lost and bring back that which is driven away I will bind up that which is broken and strengthen that which is sicke and destroy the fat and the strong and feed them with judgement Thus the Lord doth plentifully comfortably and sweetly feed his people as among Lilies Thus he feedeth us and with us he feedeth us as a Father but feedeth with us as a brother also yea as an husband and amiable lover Now followeth the Churches prayer Vers 17. Vntill the day breake and the shadows flee away Returne my Beloved and be thou like a Roe or young Hart upon the Mountaines of Bether In these words we have the Churches Prayer which is set forth by the matter that Christ would returne often and visit and comfort his Church Turne my beloved c. This is declared first by the time Vntill the day breake and the shadows flee away Secondly by the swiftnesse of his comming And be thou like a Roe or young Hart upon the Mountaines of Bether Turne my Beloved c. Turne or turne about to wit to comfort and succour me It is a request of comfort from Christ as in Psal ãâã ãâã ãâã ãâã ãâã Circumââit 71. 21. David saith Thou didst much increase my greatnesse and didest turne about and comfort mee in the night and shadows of darknesse and ignorance Hence Observe That the Church desireth comfort and succour from Christ in the times of darknesse and affliction The day is a time of knowledge peace and comfort the dawning of the day is the sence and feeling of this comfort by the inward working of the Spirit as the Apostle exhorteth us to take heed to the sure word of prophesie as unto light that shineth into a darke place Vntill the day dawne and the day-star arise in our heart 2 Pet. 1. 19. that is untill a spirituall discoverie of Christ be made in the soule which is as the rising of the morning starre Now this desire of the Churches is declared first in respect of the time Vntill the day breake and the shadows flee away Vntill the day dawne or untill the day blow or breath ãâã ãâã ãâã ãâã ãâã Flavit spiravit suspiravit forth to wit light as appeares by the fleeing of the shadows which use to be dispelled by the morning wind as on the contrary when the day goeth away the shadows of the evening are said to be strethed forth Jer. 6. 4. Now for the day and departing of the shadows we may understand it of the time of the Law preceding Christs incarnation which Law was nothing else but a shadow of good things to come Or we may nnderstand it of the cloudy darke time in this world and that after Christs appearing in the flesh I shall speake a word to both these As Christ was the Sonne comming forth gloriously as a Bridegroom So the Law was a shadow of good things to come the bodie whereof was Christ Heb. 10. 1. Col. 2. 17. wherein the Apostle may well allude to the shadow accompanying a mans bodie which sometimes is before sometimes behind as occasion is ministred by the Suns course even as shadows went before Christs comming in the flesh some other followed after And as the Apostle calleth all a shadow so Solomon here useth the plurall shadows as comprehending all types and shadows Now for divine shadows they may be considered as personall or as sacramentall First For personall shadows Adam was the first called the first man being a shadow of Christ called the second man or Adam 1 Cor. 15. 45. Adam was first in execution but Christ first in intention the first was but a type of the second The Second Henochs whose name in English taught or dedicated holds forth Christ taught of the Father and dedicated to his fathers will and he increased in wisedome and stature whereby he was one with Henoch Melchisedech was another eminent type of Messiah who was first King of righteousnesse and King of peace shadowing forth him who was the fountaine of all justice and righteousnesse and the Prince of peace Isa 9. 6. Aaron whose name signifieth a high mountaine shadowed for Christ who is set on the top of mountains and exalted above the hils Isa 2. 2. Thus I might shew how Abraham Isaac and Jacob Moses Joshua Samson with many other Prophets Priests Kings and other of the men of God they were all but types and shadows of the Messiah And as for sacramentall shadows as the sacrifices shadowed forth Christs mediation for his people Circumcision was a type of the blood of Christ without which blood is no remission Heb. 9. 22. The striking of the blood of the Lamb on the Posts of the doors where the Israelites dwelt was a token and assurance to them that the destroying Angel should passe over them and smite only the first borne of the Aegyptians now what else did that blood presigure but the blood of Christ wherewith the Saints being sprinkled the destroyer cannot hurt them The Pillar of the cloud by day and of fire by night was the type of Christ leading and guiding his people continually The water of the Rock and the Manna in the Wildernesse were signes that Christ should spiritually feed and refresh his people The Serpent of brasse lifted up by Moses signified that he should be their Physitian and healer In a word all the sacrifices under the Law did typisie that Christ should make attonement for believers Now all these were darke sacramentall resemblances wherein God did appeare unto his people of old therefore they desired the neerest approach of his unto them untill these ceremoniall shadows should vanish away Now concerning the new Testaments shadows they are baptisme and breaking of bread and unto these two it was that the Ancients had respect when as they said the side of Christ was pierced that so the doore of life there might be set open from whence the Churches sacraments have issued understanding by water baptisme and by blood the Lords supper Now for these they are but outward resemblances which lead unto Christ so that when Christ which is our light shall appeare in the glorious discoveries of himselfe and as it were swallow up his people in spirit and glorie then these shadows must also vanish away because when the truth it selfe appeareth the figure and outward resemblance must cease even as an Emperours image hath authoritie in his absence but being present the Image hath no such power Therefore wee are to make use of the shadows so farre as Christ is absent from us and againe so farre as we have the substance wee need not catch after outward representations and shadows Thus much for the comming of Christ declared by the time Vntill the daybreake and shadows flee away c. Now followeth in the second place the manner of his comming by his swiftnes And be thou like a
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 ãâã ãâã ãâã ãâã ãâã 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
of our soule is to thy name and to the remembrance of thee Or we may take the Bed here for the place and duties of Gods worship the Temple and the Ordinances as in Chap. 1. 16. where it is said Our Bed is green meaning the place and means of bringing forth converts unto Christ I sought him whom my soule loveth The Hebrew word Translated Sought signifies to seeke by suing and praying by asking direction and ãâã ãâã ãâã ãâã ãâã Quaesvit requisivit postulavit petijt siuduit conatus est counsell and by making a strict inquiry after the thing seeked for So that the Church sought by much prayer study and meditation shee made a diligent search after her beloved Whom my soule loveth towit Christ whom shee called her beloved Chap. 1. 7. The Church using this Periphrasis instead of a proper name doth nothing else but expresse the force of her love and the earnestnesse thereof It was the strong affection of love that set the Church on seeking Christ shee could not indure his absence nor sit downe contented without him Thus the Church sought Christ in his absence her successe followeth which for the present is non availing for shee saith But I found him not I found him not towit presently or I did not sufficiently perceive him to be present with me according to my hearts desire I find not such sweet discoveries of his love nor such glorious apprehensions of him as my soul desireth This was the Churches successe for the present The verse being thus opened let us take notice of some Observations from it First Observe That Christ may sometimes be absent from his dearest Saints This is implyed by the Churches seeking Christ for inquisition implyes absence Christ may and doth many times vaile himselfe for a time and withdraw his light and comfort from the soule but we must know also that he takes not away his love but onely suspends the acts of it he doth but seeme to frowne when he doth abscond and ecclipse himselfe from the soule so that the soule looseth the sence of his love and favour so that Christ seemeth to be altogether absent or at a great distance from the soul Secondly Observe That when Christ is absent from the Saints they are in great unquietnesse of mind for want of the feeling of his presence Hence the Church saith shee sought Christ upon the bed of tribulation and sorrow in the night of solitarinesse and affliction for when Christ is gone from a Believer in his apprehension then the comfort and assurance of his love is gone joy and light is gone O how dejected how disconsolate is the soul then So far as a man is spirituall the flame of love to Christ is kindled in him and then he cannot sit down without him He is the Fountaine of all supply he is the staffe of strength the support of joy and the very life of the soule O that I might see him saith the Christian O that I might live in his presence Nothing in the world will content him neither honour nor riches nor pleasures nor friends nor any thing else will content him till he find the Lord Jesus Christ his Beloved whom formerly with unspeakable pleasure he injoyed Thirdly Observe That the Church makes earnest inquisition and dilligent search after Christ when he is absent I sought him c. Shee seeks Christ with meditation study and strong endeavours shee seeks him diligently as appears in the Verses following shee never gives off untill shee finds her beloved All the Ordinances wherein shee seeks Christ are as I may say a walke wherein he meets his people therefore the Saints put themselves upon that way but if they find not Christ present their spirits faile but when Christ is to be found by them it is as life from the dead Fourthly Observe That the principle from which a believer seeks Christ is love I sought him whom my soule loveth The love of iChrist cannot be concealed a man may sooner keep in the wind with his fist or stay the Ointment of his light hand from bewraying it selfe as the Wise man peaks Prov. 27. 16. then not utter his love to Christ Love is such a fire as will break forth it is the strongest affection of the soule and cannot be satisfied without the enjoyment of the thing beloved Lastly Observe That Christ is not always to be found in our sence and feeling though we use all good means to attaine it This is from the Curches successe in that shee saith I found him not Christ is not alwayes found on the suddain he may a good while suspend the acts of his love from a soule to the end he may make it earnest in seeking after him and with endurance wait for his returne and this effect we see in the following words wherein shee persists in her Narration thus Verss 2. I will rise now and goe about the City in the streets and in the broad wayes I will seeke him whom my soule loveth I sought him but I found him not In this Verse we have the Church stirred up to make a farther search after her beloved And herein observe First her resolution to make farther inquiry after Christ I will rise now c. This resolution was enforced from her not availing in her former search Secondly her action of so seeking and that is shee goes 1. Into the City 2. Into the Streets and broad places Lastly we have the effect of her further search it is as the former nothing at all availing for saith shee I sought him but I found him not I will arise now c. In the words the Church declareth her increase of grace of faith love zeale and fervency of spirit as if shee had said I will not delay my searching after my beloved no longer for all these are the words of the Spouse speaking unto her self as it were declaring the consultations which shee had within her selfe and resolving what shee were best to doe therefore now saith shee I am resolved diligently to seeke him now I will leave my former seeking in bed and I will seeke him in the City c. Thus we have the Churches resolution Now followeth her action in seeking And goe about the City in the streets and broad places c. I will goe about the City towit to seeke my beloved for I will leave no place unsought as if shee had said which shewed her earnest desire to obtain that which shee look't for By the City we may understand Jerusalem the holy City where the Temple was seated and the practise of all the Ordinances whither all Israel repaired thrice every yeare which was a figure of the Church as appears Isa 26. 1. In that day shall be sung in the Land of Judah we have a strong City c. This is spoken of the Church under the Gospell for whom the Lord would appoint salvation for walls and bulwarks So that the Church sought her beloved among
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
so at length hath blessed successe which was as followeth VERS 4. 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 had brought him into my mothers house and into the Chamber of her that conceived me In this verse is contained the happy successe of the Churches search after Christ and this is manifested First In that she findes her beloved Secondly In that she doth retaine him The Church declareth not what comfort or counsell she had at the watchmens hands which perhaps was little or nothing at all such blinde watchmen there are may times but she proceedeth to declare what issue her diligent search had namely that she was scarce gone from them but shee found her beloved as in the following words It was but a little that I passed from them A little or a very little The Hebrew word signifies either a little while as in Psal 37. 10. Yet a little while and the wicked shal not be this is meant of a little time or the word is used for a little deale as in Psal 37. 16. A little that the righteous man hath is better then the riches of many wicked that is in respect of quantitie but in Psal 8. 6. it signifieth a little or ashort time It matters not much whether wee take it for time or distance of place I passed from them to wit from those watchmen spoken of in the former verse she stayed not with them because her beloved was not among them but continued seeking other where for it is neither the societie of Brethren or Church or Ministers can comfort an affiicted conscience unlesse Christ be there displaying the beames of his love and favour to the soule But I found him whom my soule loveth I found or Vntill I had found him Here after much seeking and waiting the Church finds her Beloved it is not lost labour to seeke and wait for Christ constantly and perseveringly such labour in the Lord shall never be in vaine for at the end of their seeking they shall have blessed successe Hence note First That Christ giveth in comforts to his people when in mans judgment all helps are past When the Church had sought Christ in all the meanes before spoken as on her bed in the Citie and streets and last of all enquires of the watchmen of the Citie but in all this seeking finds not her beloved but now a little after when shee had left all outward meanes and only waited for her Beloved then Christ makes out to her the sweet manifestations of his grace and love it is Christs usuall course to let all outward and humane helps faile before he giveth comfort as he suffered his Disciples on the Seas to be almost drowned before he would help them Matth 14. 26. Christ doth also many times worke without meanes that the praise might not be ascribed to men but to himselfe As he gave Abraham a Child when he was old and it ceased to be with Sarah after the manner of women Gen. 18. 12. So the Lord brought his people out of Babylon when they were in mans judgement as farre from returning home againe as the dead which were buried in their graves yet then the Lord commanded Ezekiel to Prophesie to the dead bones shewing thereby that the people should rise out of the grave of captivitie in Babylon and returne againe unto Jerusalem Ezek. 37. And thus Christ did when he was to raise Lazarus he lets him lie in the grave foure dayes and then raises him to life Joh. 11. 39. And thus Peters deliverance was deserred to the last night before the Lord sent an Angel to set him at liberty Act 12. Thus Christ doth deferre his comforts to the last but he comes in due time to those that waite on him Secondly Observe That those that seeke and wait for Christ constantly and perseveringly shall at last find Christ Si non hodie cras si non cras perendino die ut qui piscatus die toanihil cepit sub noctem abire putans capto qui ipsum toto die fefellit pisce discedit The Church had sought Christ with much diligence and waited for him with much patience and at length she hath blessed successe and saith I found him whom my soule loveth A Father hath this saying if not to day yet to morrow if not to morrow yet the next day after it as he which having fished all the day caught nothing and at night did thinke to give over yet cast his net againe and caught the fish We should not faint in spirituall things for the promise is Seeke and yee shall finde Matth. 7. 7. And wee shall reape if wee faint not And the Apostle tels us Wee have need of patience that after wee have done the will of God we might receive the promise Heb. 10. 36. But now the question may be whether ever Christ be absent from his Spouse The answer is no but only in the manifestations of grace and in discoveries of himselfe but he is really in the soule of a believer still and so he was now present with the Spouse even then when she sought after him What is that stirred her up to seeke Christ so diligently and what was it that kindled her affections towards him as to call him her beloved surely it was Christ by his Spirit acting in her and quickning up her affections Christ had not so withdrawne but he left the droppings of divine grace behinde him he withdrew himselfe in manifestation only not in the realitie of workings of his Spirit her heart was never so dead but she could seeke after her beloved yea and wait upon him untill she had fresh discoveries of his love manifested unto her So much for the Churches successe Now follows her prudentiall care in keeping of Christ when found I held him and would not let him goe untill I had brought him into my Mothers house and into the Chamber of her that conceived me In which retentation wee may take notice of First The Churches apprehending Christ Secondly Her drwing him into her Mothers house or mansion I held him and would not let him goe c. I held him towit firmely and closely the Hebrew word signifies to joyne or fasten together or to unite ãâã ãâã ãâã ãâã ãâã Cepit apprehendit haesit cohaesit adjunxit in niph captus detentus fuit by cleaving together or a knitting together as two peeces of Timber are knit together by a joynt And indeed the matter here urged can signifie no lesse then a close cleaving of the Spouse unto her beloved Hence Observe That it is the nature of faith to take fast hold of Christ It was by faith questionlesse that the Spouse did thus apprehend Christ and with such an apprehension as implyes a union yea and such a union as is in the Sicut vir Mulier urum sunt pernaturam ita
Christus ecclesia unum intilligantur esse per fidem naturall body as the Apostle sheweth Ephes 5. 30. so that thereby the faithfull become members of his body mysticall As a Father saith as a man and a woman are one by nature so Christ and his Church must be understood to be one through faith Now Christ is said to dwell in the heart by faith Ephes 3. 17. Now the Spouse doth as well retaine Christ as take hold of him I would not let him goe or leave him Herein the Church declares her resolution to retain her beloved as Jacob when he wrestled with the Angell Genes 32. 26. I will not let thee goe except thou blesse me The Spouse having now obtained her beloved was loath to part with him againe upon any termes whatsoever Hence Observe That the soule that hath once got Christ will surely keepe Christ The Spouse was not onely diligent in seeking her beloved but shee had also a prudentiall care to keep Christ when found I would not let him goe saith the Church shee came by him hardly therefore shee will not part with him lightly shee obtained him with much hazzard and danger much losse and suffering and therefore shee will not part with him for the greatest advantage in the world Shee knows nothing in this great and wide universe though never so lovely or desirable can be equivalent to such a Jewell shee knows that with him is the well-spring of life and all blessing and therefore shee cannot be induced or perswaded upon any termes to part with him Many of Christs followers forsooke him and went no more with him but will yee also forsake me saith he to his Apostles Peter answers for himselfe and the rest Lord whither shall we goe thou hast the words of eternall life John 6. 68. As if he should have said Lord if we leave thee we leave our life and our comfort we forsake our owne mercy it was motive enough to stay by him and to keep close to him to consider that eternall life and consequently the very quintessence of all happinesse was with him The Merchant that found a treasure of great price went and hid it and joyfully sould all that he had to purchase it and therefore he will not part with it for any good The Merchant man is an Embleme or figure of a Beleiver who when he hath found Christ will not forgoe him by any means no but will say of him Whom have I in Heaven but thee And on Earth there is none that I desire in comparison of thee Christ is the strength of his heart and his portion for ever Psal 73. 25 26. It is the voyce of the Church The Lord is my portion saith the soule not onely her tongue without but even her soule and her Spirit within speaks it with unconceiveable joy and delight shee was in deep affliction when shee spake it Lam. 3. 24. yet the apprehension of such a portion as the Lord was solace and refreshing enough to her And David is in thesame mood too The Lord is my portion and mine inheritance saith he The lines are fallen to me in pleasant places yea I have a goodly heritage Psal 16. 5 6. He alludes to the manner of dividing the Land of Canaan to the Children of Israel which was done by line Now unspeakable happy are all those that have such an heritage can we thinke they will part with it No verily they will not so dote on any thing in the world as to leave heaven for earth infinite and eternall joyes for a short blaze or a little flash of myrth they will not part with such an inheritance as Christ is rich fat alwayes fruitfull and never decaying An inheritance where there is no dirt no winter or withering no dying or decaying of fruits but ever green ever flourishing ever bearing infinitly profitable and delightfull to the Possessors of it Naboth would not part with the heritage of his Fathers no more will the Saints part with theirs Thus for the Churches taking hold of and keeping her beloved Now follows her drawing of him into her Mothers mansion Vntill I had brought him into my Mothers house and into the Chamber of her that conceived me These words declare how effectually the Church did lay hold upon Christ that so shee retained him to dwell with her for ever The expression which the Church useth here My Mothers house c. signifies a chief City or solemne place of assembly But now it may be demanded What Mother hath the Church And who is shee that conceived her Is there any Spouse of Christ but one I answer there is but one mysticall body of Christ and one Spouse but always that part of the Church on Earth is called the Daughter of the Church of former times and Christians doe beget Christians and the new Church came forth of the old Church Or the whole Church is the Mother of each part as in the usuall phrase of Hebrew speech Now of old the Temple and Sanctuary might be the Chamber of her that conceived that is the place where they of the former Church did meet So now Jerusalem that is above is called the Mother of us all Gal. 3. which was figured by Sarah the free woman and signifieth the Covenant of grace Gal. 4. 24. Now the house and Chamber wherein we are conceived by the Gospel of the Covenant of grace is outwardly the Church but inwardly the heart where faith dwelleth Rom. 10. 10. Now into this house the Church saith shee will lead her beloved we may take it eyther 1. For her leading of him into the Church and displaying of Christs goodnesse manifested to her soul to others Or 2. For her leading Christ down into her own soul enlarging her owne affections by dilating upon the copious theme of his divine love delighting in a close and neer communion with him From the first of these Interpretations Observe That he Saints having received consolation from Christ doe labour to make others partakers of the same comfort Here the Spouse having found her beloved manifesting his love and favour to her saith I will bring him into my Mothers house towit into the Church and assembly of Saints to spread all his goodnesse discovered unto me Shee bringeth her beloved home that so he may not onely dwell with her but also be a solace to her Mothers Children shee doth labour to communicate the comfort of Gods Spirit unto others that so they may rejoyce with her Thus Philip who finding Nathanael did with much joy manifest the finding of Christ John 1. 45. Thus was the Woman of Samaria who having found the Messiah could not but cast her Pitchar aside and goe into the City to reveale that comfort to others John 4. 28 29. Nor can there be any soule that finds the sweet discoveries of Christs love but there is likewise a strong desire to acquaint others with their souls comfort It is an easier thing to carry
the forme of her appearance which is said to be like Pillars of smoake Secondly In respect of her odoriferous ointment and perfume in these words Perfumed with myrrhe and Frankincense with all powders of the Marchant Who is this c. Some understand this of the Churches admiring of her selfe as if she should say who is this to wit beside my selfe that doth thus ascend and that she doth as it were correct her selfe in respect of her former speech speaking thus what should I cause him to remaine with me nay rather I should strive to enter into his Pallace who hath all things most faire and well furnished and exceeding sweet and well smelling yea whose very Bed and Bed-Chamber is much more glorious then all Solomons royalty which she afterwards commendeth Or we may take it for Christs admiring his owne graces in his Spouse as if he skonld say who is this but my Spouse that seekes me with such eagernesse and is so impatient of my absence and so revived at my presence and that holds me so fast as not to let me goe This is usuall with Christ to bestow his owne graces and stampe his owne image upon us and then to admire his image and graces in us Againe Others take it to be meant of a new Company or state of a Church rising up in the world and so admired of the old Church The description of the Church followeth That commeth out of the Wildernesse c. Commeth or ascendeth as it is said of Jerusalem They went up to Jerusalem and of Aegypt they went downe ãâã ãâã ãâã ãâã ãâã Ascendit to Aegypt Gen. 42. 2. So that the Spouse ascendeth upward The way of wisedome is on high to the wise that he may depart from Hell beneath Prov. 15. 24. Grace glorie and comfort come from above and draw our minds upward and our desires to be above so as to sit together with Christ in heavenly places as the Apostle saith and to have our conversation in heaven From the Wildernesse The Wildernesse of the Land of Aegypt was a figure of the world as appeares in Ezek. 20. 35 36. And I will bring you into the Wildernesse of the people and there will I plead with you face to face like as I pleaded with your fathers in the wildernesse of the Land of Aegypt c. That is as if the Lord had said I will drive you into the most solitary and savage places of the world for a fulnesse of miserie Now this world may aptly be compared to a Wilnesse because as it is commonly full of hurtfull and noysome things so is the world Also we may apply it to the corrupt nature of man and his miserable estate thereby In a Wildernesset here is not illing no sowing no planting no dressing but all lyeth wast barren and desolate Even so it is with all man-kinde by nature there is nothing but barrennesse Hence Observe First That the World is like a Wildernesse God planteth tilleth and dresseth his Church for she is as the Apostle saith Gods husbandrie 1 Cor. 2. she is made fruitfull to the Lord but the whole world beside out of which she ascendeth doth remaine as a most desolate and barren Wildernesse there groweth in it not any good thing nothing that hath sweetnesse or savour with it but all noysome and unsavourie weeds grow there A Wildernesse is cloathed with no beauty at al it is no place of habitation but only for wild beasts Secondly Observe That it is a hard thing to leave the world with its vanities and to lift up our mindes and affection unto heaven So here the Church is taken up into admiration for her leaving of the world and ascending upward who is this that commeth out of the Wildernesse c. that can forsake the world and lusts to ascend up unto me as if Christ had said so when Christ came riding unto Jerusalem all the Citie was moved saying who is this Matth. 21. 10. The people admired him So the Spouse is here as it were admired that she can forsak al her carnal lusts and corruptions and wordly all in joyments and ascend up to Jesus Christ Now followeth her qualifications and first in respect of her appearance which is said to be Like Pillars of smoke The Pillars of smoake here mentioned may be taken from the fierie pillar of the night and the cloudy pillar of the day by which the Israelites were conducted through the Wildernesse from Aegypt to Canaan And in that it is said Pillars of smoake meaning that the Saints ascend up directly and upright like pillars of smoake and so are called by comparison Againe as smoake is darke and hindreth the cleare sight of any thing as the cloudy pillar was darke to the Aegyptians Exod. 14. 20. so is the glorie and beauty of the Spouse to the carnall eye and she is very obscure to the world because of her afflictions in this life which were resembled unto Abraham by a smoaking Oven Gen. 15. 17. Or lastly by Pillars of smoake may be meant the sanctitie and holinesse of the Spouse and then the expression is taken from the sacrifice under the Law of which the earthly matter was turned into ashes and the other part ascended up in a flame of fire as appears Levit. 1. 16. 4. 12. 6 10. So the Spirituall sacrifice of the Spouse ascendeth up to God on the Altar Christ by the flaming fire of the Spirit resolving the earthly matter to ashes remaining beneath and the other to smoake ascending up to God Thus the Spouse ascends like Pillars of smoake her qualification in respect of odour and perfume followeth Perfumed with myrrhe and frankincense withall the powders of the Marchant Perfumed or becensed with myrrhe to wit perfumed with the sweet graces of the Spirit and made a sweet odour by Christ unto God The Spouses appearance is sweetly set down under precious aromatick odours wherewith she is perfumed but indeed she receiveth this from her divine head who is the fountaine of all spirituall odours as appeares in Psal 45. 8. Now these odours are no other then the sweet graces of Christs Spirit communicated with his Members wherewith Christ as by the reflection of his owne Spirit is infinitly delighted And frankincense Myrrhe was one of the first ingredients that was used in the holy oyle and frankincense in sweet perfume Exod. 30. 23 34. which perfume prefigured the mediation of Christ the Angell that offered much incense with the prayers of the Saints that is he mixeth the precious odours of his merits with the sacrifices of the Saints making their prayers and praises finde acceptance with God as Acts 10. 4. 31. And thus is the Church also made through the intercession of Christ to be sweet and savourie as it is said in Psal 45. All her garments are Myrrhe Aloes and Cassia The Saints then are very redolent and savourie through Christ It is added With all powders of the Merchant With
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 ãâã ãâã ãâã ãâã ãâã 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
in Christ hath beautified his beloved Spouse My love or my fellow-friend my Companion so named ãâã ãâã ãâã ãâã ãâã Pavit comedit med of feeding together and so participating each of others good or evill This title Christ often giveth to his Spouse in this Song as in Chap. 1. 15. 2. 10. 5. 2. c. The doubling of the word by an usuall Hebraisme implyes that shee was exceeding beautifull and eminently glorious it doth not onely set forth the vehemency of Christs affection and love towards his Spouse but also the excellency of the Church it selfe in that Christ can as it were find no words sufficient to expresse the same her beauty being so great both outward and inward and also excellent in both respects This beauty and fairnesse of the Church hath been spoken of in Chap. 1. 15. therefore I shall speake but briefly of it onely something to the present occasion of repetition The Church was called forth in the former Chapter to behold her Kings Coronation and Nuptialls and here is prevented of an Objection which secretly might be made on her part The Objection is this Should I one that am so poore and unworthy come into the presence of such a stately King as Christ who was typified by Solomon in respect of his glory This Objection Christ takes away in saying Behold thou art faire my love Hence Observe That the Saints have a peerlesse beauty and purity communicated to them from Jesus Christ By the communication of this beauty and grace they are the Jerusalem spoken of in Revel 21. 2. which comes downe from God out of Heaven prepared as a Bride trimmed for her husband and is free with her Children Gal. 4. 26. into the communion whereof there can really enter no uncleane thing neither whatsoever worketh abhomination or lies Revel 21. 27. By this grace the Saints are Temples of the holy Spirit the Tabernacle of God with men The Spouse of Christ is faire and the fairest grace is a transcendent good all the excellency of civility and morality is nothing in comparison of it The Church is faire in her head Christ being his mysticall body and therefore is of a pure composition made holy and gracious by the spirit of grace It will be Objected How can this be spoken of the Church here on Earth in which condition even the best have great deformities I Answer The Lord looks upon his Church not onely as shee is but also as he meanes to make her hereafter even all glorious and beautifull Againe he looks on her not onely as shee is in her selfe but as shee is in himselfe that is washed and cleansed from all impurity and also decked with his glory Thus we have the praise in generall now it followeth to consider of the praises in particular We have the praises of the Church in particular by describing a peerlesse or matchlesse woman from the face to the breast part He mentioneth seaven particulars the Eyes Haire Teeth Lips Temples Neck and Breast The number of seaven is often the number of perfection as appears Rev. 5. 6. where Christ is likened to a Lamb with seaven hornes and seaven eyes which are the seaven spirits of Grd. Now by the seaven parts thus enumerated are meant the manifold and plentifull measure of graces bestowed on the Saints they being made partakers of all heavenly blessings in Christ as the Apostle saith Hence Observe That the Saints have a compleat and full supply of all grace and beauty from Christ This is that for which the Apostle giveth thanks in behalfe of the Corinthians namely that they were enriched by Christ and came behind in no gift 1 Cor. 1. 5. 7. We must know that all the Saints are knit together by one spirit and doe make but one mysticall body in Christ 1 Cor. 12. 13. So then as there be in the naturall body of a man diverse Members which according to their severall gifts have diverse functions and operations so the holy Spirit ascribeth the like to the mysticall body as the Apostle sheweth at large 1 Cor. 12. Secondly Observe That the Saints are beautifull in all parts Christ doth particularize every part giving praise to every member That beauty must needs be very rare and excellent which ariseth from the comelinesse of all parts If one part be comely and another deformed then there is no perfect beauty but the Church justified and sanctified in Christ is glorious in all parts Now followeth the particular parts The first and second particulars doe lye in the following part of this verse The first uttering the state of her Eyes the second shewing the condition of her Locks Thou hast Doves eyes within thy Locks c. Now the eyes of the Spouse are here commended by comparing them to the eyes of Doves which are chast full cleare beautifull to looke upon and the like Some understand by these eyes the Pastors and Teachers of the Church because they are to give light to the whole body through the Heavenly and pure doctrine and so it may be taken here for in the old Testament the Prophets were called Seers 1 Sam. 9. 9. but I rather take it in this place that the eyes are the faith of the Saints for by faith they looke up to the Lord and behold things invisible Heb. 11. 27. And they have by faith the eyes of their understanding opened to know what is the hope of their calling Ephes 1. 18. Hence Observe That the eye of faith is very chast simple and beautifull in the eyes of Christ The Apostle tells us it is impossible to please God without faith Heb. 11. 6. Therefore with the eye of faith he is much delighted By faith the soule seeth him who is invisible Heb. 11. 27. The eye of faith hath respect to the holy one of Israel Isa 17. 7. And it doth observe the wayes of the Lord according to that saying in Prov. 23. 26. My Sonne give me thine heart and let thine eyes observe my wayes Who would not be glad to cast up such an eye to the Lord as he may be delighted withall as with an eye that is simple chast and beautifull The next clause followeth Within thy Locks Some read it from within or through thy Locks ãâã ãâã ãâã ãâã ãâã Inde niphil quod significat ligatus conjunctus Inde ãâã ãâã ãâã ãâã ãâã Per metaphoram atque id in pihel tantum de pilis eapitis barbae which are so called in the Hebrew of binding because womens locks are seemly and modestly bound up and covered The covering of women was a signe of their subjection to their Husbands 1 Cor. 11. It is also a signe of modesty and shamefastnesse Some would have the words signifie that the locks of Haire hang downe so as the eyes doe appeare from within them And others are of the mind that he saith Beside thy locks or as it were thy locks removed However we take it this is
most certaine that the Spouse is here commended from the manner of the attyre which chast Virgins did weare about their Haire for modesty and comelinesse Now in that the eye of faith is said to looke from within or through the locks of modesty and chastity Hence Observe That faith is a very modest grace Hence it is that God doth so often in Scripture attribute to it so much of justification and sanctification because faith attributes so little to it selfe and so much to Christ Faith is as I may call it a modest grace and will attribute nothing to it selfe and hence it is that the Lord declares so much affection to this grace of faith Hence it is the Apostle attributes our justification to faith Lest saith he any man should boast So much for the first particular towit the Eyes the second followeth towit the Haire Thy haire is as a flockof Goats that appeare from Mount Gilead Some of the Hebrews expound the eyes to signifie the Prophets which were called Seers and the haire to be meant of the Nazarites which were not to cut their haire Numb 6. 5. Some understand by the eyes pastors and Teachers and by the haire the Congregation of Saints and so take the haire for the multitude of Believers as by haire the people of Israel was signified Ezekiel 5. 1 2. But I rather understand both the eyes and the haire to be Ornaments of the whole Church and of every particular member Haire is an Ornament for the covering of the head and it proceeds from the moysture of the Braine and strength of nature and hereby is signified the thoughts and councells of the heart the wisdome and councell of Christ is signified by his haire in Chap. 5. 11. And the Prophet Daniel makes mention of thoughts on his bed and of visions of his head Dan. 4. 5. 7. 15. So the meaning according to this must be that all the thoughts and purposes of the heart guided and directed by the Lord are prosperous and glorious like a flock of Goats that appeare from Mount Gilead That appeare from Mount Gilead Arius Montanus renders it they sheare or cast their haire the word Galash is found but twice in Scripture Quae depilarum se Arius Mont. it seems to signifie to discover or reveale Some turne it looke downe because the haire of these Goats depended and hung downe from whence the comparison is taken Mount Gilead was in the Tribe of Gad 1 Chron. 6. 80. of the portion on this side Jordan where Gad Reuben and halfe Manasses were seated it is recorded in Num. 32. 1. to be a place of good pasture and fit to feed Cattle especially the flocks The terme Gilead was first given by Jacob Genes 31. 47. It is derived of Gal an heape or hill such as was there made of stones and of Gnedh a witnesse because that heape of stones was a witnesse betweene Laban and Jacob concerning that Covenant of peace made betweene them If we understand by these words the Congregation of Saints Then Observe That the assembling of Saints together is a glorious and beautifull thing in the eyes of Christ Here the Saints are compared to the Goats feeding in a good pasture whose haire hangs downe and smooth c. The Lord loves the Gates of Sion more then all the dwellings of Jacob as saith the Psalmist Secondly if we understand it of the thoughts and purposes of the heart Observe That those thoughts and purposes are beautifull that are ordered by the Lord. When we receive our visions of the head from the Lord which is here set forth by the haire how glorious will those visions be when a mans heart and cogitations are ordered by the Lord there must needs be holy purposes and glorious resolutions David saith Thou shalt guide me with thy counsell and after bring me to glory Psal 73. 24. where the Lord shall direct and guide the mind there all the thoughts and counsells of that soule must needs shine forth and glister like the haire of Goats that are fat and smooth by feeding in a good pasture such a one as Mount Gilead was It followeth VERS 2. Thy Teeth are like a âlock of Sheep that are even shorn which come up from the washing whereof every one beare Twins and none is barren among them CHrist goes on in the commendation of his Spouse and that by propounding some other particulars In this Verse is introduced her Teeth compared to a flock towit of Sheep or Ewes which is here to be understood because it is not expressed in the Hebrew This flock unto which the Teeth of the Spouse are likened is set forth in fowre particulars 1. They are in good order like sheep even shorn c. 2. They are cleansed which come up from the washing 3. They are twinned whereof every one beareth Twins 4. They be not barren none is barren among them Thy Teeth are like a flock of Sheep c. The first commendations of the teeth is that they are like a flock of Sheep that are even shorn that is that are made even or equall of the same size that stand in good ãâã ãâã ãâã ãâã ãâã Incidit praecidit succidit decurtavit order The Hebrew word Ketsoboth turned even shorne or good order of Ketsab to cut to size or make equall as of one size the Cherubs were made in 1 Kings 6. 25. it must signifie such an even-nesse or good order as followeth in things a like sized and carved And here as a Rabbin observeth it signifieth such a flock of animalls as are so orderly equall as if one were cut or sized by another This is the first praise of these mysticall teeth of the Church that they are cut of equall height or of equall bignesse not one longer then another which would be unseemly and an hindrance to the well eating and chewing of her spirituall food The second commendation followeth Which come up from the washing Sheep that are newly washed are white and cleane being cleansed by water from filth and dust As it is a commendation to the teeth to be orderly proportioned and seated so to be cleare and white as Lambs going up from the washing It was a part of Judah's blessing that his Teeth should be white with milke Gen. 49. 12. This terme of washing whereby the Teeth are set out to be cleare white and beautious seems to be taken from the sacramentall washings of the Jewes and may signifie the purity of that spirituall food wherewith the Church is fed and nourished or else the cleannesse of the soule that receives such spirituall food The third commendation of the teeth followeth Whereof every one beare twins As fruifull Ewes sometimes bring forth twins of equall bignesse so the teeth are set in equall ranks one answerable to another Some of the Rabbins read Mathimoth passively to avoid tautoligie in the next ãâã ãâã ãâã ãâã ãâã Gemmus fuit congeminatus est clause thus
Every one whereof is twinned or paired that is like as sheep going from the washing by couples whereby is plainly set forth the equall correspondence of upper and lower teeth each one orderly answering the other as cut and sized by couples This may denote the unity and fellowship of believers that feed on the spirituall food of Jesus Christ The Saints are fed and nourished together by the heavenly Manna even as Sheep goe up in couples from the washing The fourth and last commendation of these teeth followeth And none is barren among them None is barren or as the word Shacculah importeth none amongst them aborts that is brings forth before the time or none is bereaved or robbed of the young by miscarrying or the like That which is barren is that which beareth not as appears in Isaiah 64. 1. Sing O barren thou that bearest not c. but here the word signifieth either miscarrying in the birth or losse of that which is brought forth by robberie death or the like so this denoteth the stedfastnesse of every tooth in his place after it is brought forth as if it were said there is no tooth wanting in their order and place but even and stedfast as sheep yeilding twins and never miscarrying so hath the Church her teeth Some understand these teeth the pastours and teachers of the Church because they were such as did Cut and divide the word of truth aright unto the people as the Apostle saith but I rather understand it of the Churches judging discerning and applying the word of God to the comfort and nourishing of her owne soul feeding by faith upon the promises of God The spirituall food of the soule is Christ and therefore is called The bread of life that came downe from heaven Joh. 6. And the word is called the food of our soules the Apostle willeth us As new borne babes to desire the sincere milke of the word 1 Pet. 2. 2. And Paul telleth the Corinths That they were carnall even babes in Christ and that he gave them milke to drinke and not strong meate 1 Cor. 3. Now by the teeth of the Church is meant that esteeme discerning and applying of the word of God that she hath for her owne comfort and nourishment Hence Observe That the Saints doe comfortably feed on Christ and his word as on the heavenly food of their soules It is said in Psal 22. 26. The meeke shall eate and be satisfied and in Psal 132. 15. the meeke and needy shall have enough And Luke 1. 53. God filleth the hungrie with good things that is they shall be satisfied and filled with the good things of the Gospel And thus wisedome inviteth the simple To eate of her bread and drinke of her wine Prov. 9. 5. Thus Jesus tels the Jews that he was the bread of life Joh. 6. now it is upon Christ and on the sweet promises that the soule is nourished and it is the believer only can feed upon this spirituall food judging and discerning it aright So much for the commendation of the Churches teeth It followeth VERS 3. Thy teeth are like a thred of scarlet and thy speech is comely thy Temples are like a piece of pomegranate within thy locks UNto the three former now other two particulars of praise doe follow in this third verse viz. the lips and the Temples Touching the first he saith Thy lips are like a thred of scarlet and thy speech is comely The instruments of speech and the chiefest grace of the countenance are the lips and therefore the speech is commended by the instruments thereof which are the lips Thy lips are like a thred of Scarlet c. Here are two things commended in the lips First They are small in as much as they are resembled by a thred or line Secondly They be red of colour and therefore he mentioneth Scarlet a red colour of a double die Now if a Virgine be never so beautifull if her speech be rude and unpleasant it disgraceth all therefore he addeth Thy speech is comely Comely gracious and to be desired The Hebrew Nava signifieth comely beatifull amiable and to be desired ãâã ãâã ãâã ãâã ãâã Cupivit concupivit affectavit in Niph ãâã ãâã ãâã ãâã ãâã Desiderabilis per metalepsin pulcher decorus conveniens fuit The Greeke translateth it goodly faire beautifull This comelinesse of the Spouse is in her sight countenance and speech Now by the lips of the Church are commended her prayers and praises her doctrines and thanksgivings which are all uttered with her lips The Spouse uttereth these not with swelling words of vanitie or taught by humane wisedome but by the Spirit of the Lord which poureth grace and utterance into the soule Now in that the Church is commended for her speech and that from the beauty of her lips Hence Observe That the spirituall prayers and praises of the Church are gracious and comely Hence it is that the very lips that are but the instruments of her speech are commended for their beautie The speech of man declareth what is in the heart for Christ saith Out of the abundance of the heart the mouth speaketh And a good man out of the good treasnre of his heart bringeth forth good things and an evill man out of the evill treasure of his heart bringeth forth evill things By nature there is nothing in mans heart but that which is corrupt and abhominable and so in all men as the the Apostle saith The poyson of Aspes is under their lips Rom. 3. But by the operation of the holy Spirit the hearts of the Saints are filled with faith and love and then the speech is gracious Such speech as proceedeth from a heart spiritualized winneth love and likeing It was said of Christ that he was fairer then the Children of Adam Grace was powred out of his lips Psal 45. And the Apostle prayeth that a doore of utterance may be opened unto him Let a man be never so learned if the doore of utterance be shut up his speech shall profit little It was falsly objected against Paul as a reproach unto him that he was rude in speaking 2 Cor. 11. 6. The truth is he willingly avoided that painted kinde of eloquence which carnall men and such as have itching eares doe commonly delight in but he wanted no kinde of utterance which was fit for the preaching of the Gospell to wit the plaine evidence and demonstration of the Spirit So much for the praise of the Churches speech set forth by the beauty of her lips The next particular followeth Thy Temples are like a piece of pomgranate within thy locks He describeth another part of the countenance or face viz. the temples of the head speaking also of them according to the custome then used women suffering their haire to hang about their temples because it 's said within thy locks By Temples are meant each of the temples of the head and hereby may be meant the cheekes also which are
joyned to the temples Now by the temples or cheekes is commended the beauty and modesty of the Church The Pomgranate was of use in the old Tabernacle and Temple Aarons Coat was hanged with Pomegranates and bels Bels for the sound of doctrine and prayer and pomegranate for restraining and healing the distempers and diseases of the people The Pomgranate when it is broken in pieces hath many graines and kernels in it and also much juyce whereby it is medicinable These are commended for repressing the heat of the choler and the malignity of fevers also for comforting and strengthning the stomack and bowels keeping from fainting and the like Now some do apply this to the Pastors of the Church and the similitude of the Pomgranate to denote the fruit and benefit that commeth by such But I rather take it to be meant of the spirituall beautie of the Church for the Pomgranate being broken or cut is of a glorious or ruddie colour like unto Roses So that the temples or cheekes of the Spouse is commended for beautie that together with faire and white there is a mixture of red Hence Observe That the Spouse of Christ is very beautifull and glorious The chiefest grace of the countenance lying in the Temples they are set forth by a comparison taken from the Pomegranate and also her temples shine forth at her locks beyond her haire that so the beautie of the Spouse is so naturall unto her that it needeth not vaine and wanton adorning I doe not meane that her beautie is a naturall beautie yet though it be supernatural it is made connaturall unto her so that the Spouse need not seeke after worldly glorie to beautifie her spirituall beautie withall for her glorie farr surpasseth all the glorie of the world the glorie of the world is but an outside painted excellency there is no substantiall glorie in it but the glorie and excellencie of the Spouse is a reall and divine excellencie and beautie The Spouse is beautifull in respect of her spirituall graces received from Christ A deformed person of a meane complexion and constitution yet notwithstanding when he shall shew himselfe to be of a lovely gracious and sweet disposition this breeds love and likeing towards such a one though wee see nothing in the outward man to be lovely so though the Saints are cloathed with no outward beautie yet in respect of that spirituall wisedome goodnesse and love that is in them they are very excellent and desireable So much for the commendation of the first particular The sixth followeth VERS 4. Thy neck is like to the Tower of David builded for an armourie whereon there hang a thousand bucklers all shields of mighty men THe eyes the hair the teeth the lips and temples have been spoken of Now followeth a sixth particular to be considered in this verse and that is the Churches neck and this is done by a comparison to alcertaine Tower of King Davids ordained for a martiall purpose The neck of the Spouse is set forth by an excellent comparison to wit from Davids Tower Thy neck is like the Tower of David c. The excellencie of this Tower is set forth First For its defence builded for defence or for armorie Secondly In that it was a treasure or house of store for amunition in that it is said Whereon there hang a thousand bucklers all shields of mighty men Thy neck is like the Tower of David c. It is the neck that joyneth the head and the body together so faith joyneth Christ and his Members into one whereby the Members become strong and valiant and therefore fitly compared to the Tower of David which he built at the end of his owne house upon Mount Zion for a defence of which wee reade somewhat in Neh. 3. 19. 25. And wee reade of Davids taking of the strong hold of Zion in 2 Sam. 5. 7. and he built a Fort upon it verse 9. By the neck some understand the Pastors of the ãâã ãâã ãâã ãâã ãâã Collum sic dictum quod oneribus arctatur premitur ãâã ãâã ãâã ãâã ãâã Magnus fuit vel âfactus est Inde ãâã ãâã ãâã ãâã ãâã Turris a magnitudine seu celsitudine Church as before But rather wee may understand it of the strength of the Church being joyned to Christ by faith as the body is joyned to the head by the neck for the neck it is named in Hebrew Tsauvaar of strength and firmenesse and the Tower is here named Migdall which signifies a building great and high as appeares Isa 2. 15. The same word is used for a Pulpit or Tower of wood whereon the Scribe stood Neh. 8. 4. This denotes the magnanimitie and courage of the Spouse whilst she being by faith united unto Christ her head she is now able to encounter with all her spirituall adversaries by the strength she receiveth from her beloved Hence Observe That the Spouse being joyned by faith unto her head Christ becomes magnanimous and valiant to encounter with all her spiritual enemies The neck of the Spouse is like the Tower of David for strength and firmenesse it is also like the neck of the horse cloathed with Thunder as Job speakes of Job 39. 19. The Apostle tels that the weapons of the Churches warfare are not carnal but mighty through God for the pulling downe of strong holds c. that is the meanes by which she fights against sinne are not carnall such as natural men have recourse unto and gain authority withall and do great things as namely riches friends honour eloquence or the like but on the contrary povertie weaknesse infamie rudenesse and plainnesse of speech and foolishnesse in the worlds account These weapons are made mighty through Gods power who by infamie confoundeth honour and by weaknesse confoundeth power and confounds wisedome by that the world accounts folly In the originall it is ãâã ãâã ãâã ãâã ãâã the great warrier the Lord of Hosts that manageth this warre for the Church The Apostle in another place tels us that wee are more then Conquerours through him that loveth us that is through Christ the Captaine of the Lords hoast the neck of the Spouse being thus described it followeth the end and use of this Tower and that is double First For defence Secondly For hanging therein shields and targets Builded for an armory whereon there hang a thousand bucklers all shields of mighty men Builded for an armorie or defence The Hebrew word Talpijoth is turned by some for defence of some others for an Armory of some others for teaching or instructions namely of passengers The difference ariseth from the Hebrew word it being of rare use and I think not to be found in any other place of Scripture But it seemeth to be derived of Thalah to hang and pijoth two edged Swords So we may conclude it to be a place where they did hang swords and other weapons of warre even all instruments to offend the enemy and defend
the shadows of Mosaicall ceremonies and types but as it respects the Church in generall it is meant of all ignorances infirmities and troubles whatsoever For the words see them expounded at large before in Chap. 2. 17. there being only this difference betweene this and that place that there the Church desireth a sweet communion with Christ during the time of those shadows and darknesse she was under and here Christ promiseth her his presence so long as she should remaine in that condition I shall not stand now to open what these shadows are having spoken of them already in chap. 2. 17. But to proceed to the promise of Christ which is as followeth I will get me to the mountaines of myrrhe and to the hill of frankincense What may be that mountain and this hil according to the letter it must be such a mountain as hath his name of myrr and such an hil as hath his denomination from incense either because there it was gathered or else offered unto God what mountaine in Israel brought forth myrrhe is hardly knowne except it were Moriah which at first might be so called of the Hebrew word Mor in english myr in Greeke Myrrhe What hill is that that brought forth incense or frankincense it is evident from many places and even from this text where the word translated incense is in the originall Lebonah which may be termed Lebanon so Moriah and Lebanon may be the places here meant according to the letter But according to the mysterie Moriah may be both the one and and the other because the Temple was builded on Moriah 2 Chron. 3. 1. and there myrrhe and incens ewere dayly offered up to the Lord. It was on this mountaine that Abraham offered up his Sonne Isaac for a sacrifice for it was said In the mountaine of the Lord it shall be seene Gen. 22. 2. 14. Now if we take the words for the litterall Temple of Solomon with all the mysticall adjuncts of divine service namely from the odours dayly burned there then we may understand Messiahs speech better in more words thus O my beloved Spouse thou longest to see my appearance in the flesh satisfie thy selfe for a season for in the fulnesse of time thou shalt see me but till a certaine time determined of my Father that must not be In the meane time I will walke under types and shadows under Mosaicall ceremonies and spiritually make my residence at Jerusalem where sweet odours are continually burned and offered up unto me Againe If wee take it for the spirituall Temple towit the Saints under the new-Testament who are the house of God and Temple of his Spirit then Christs speech may be thus resolved Sweet Spouse thou art willing to loose my bodily presence for it is appointed of my Father that I goe unto him and ye shall see me no more but the comforter shall come and teach you all things bring all things to your remembrance and lead you into all truth and though I am absent in respect of my humane nature yet I will alwayes be present in my divine nature Thus take the speech of Messiah to be delivered unto the auncient Church before Christ longing after his incarnation or take it to be his Speech to the Church under the Gospel since the assumption of our flesh they yeild us this observation That Christ doth spiritually appeare unto his people under every dispensation of his unto them Christ was seen spiritually by his people of old under the lowest dispensation under legall types and shadows under oblations and sacrifices of burnt offerings The Lord appeared to the Israelites in the Tabernacle in the Wildernesse which was made by the direction of God given to Moses This was a type First of Christ who is said to pitch his Tabernacle among us Joh. 1. 14. And Secondly The Church is called the Tabernacle of God Revel 21. 3. The Lord went out of his Tabernacle into the Temple which was built according to the direction of God given to Solomon This was a type of Christs body as appeares by his owne words destroy this Temple c. and also the Church is called The Temple of the Lord Ephes 2. 21. After this the Lord appeared in the ministrie of John Baptist who was Christs fore runner to prepare the way he came baptising with water which baptisme had a neer resemblance to the legall washings under his Law But after all this God appeares in his Sonne in whom all fulnesse was as appeares Col. 2. 9. Christ was full of the divine annointings of the Father Now when Christ was to goe out of the world he makes a supply of his corporall absence by returne of his Spirit and therefore he saith I will not leave you comfortlesse I wil come to you When the world seeth me not yet ye see me This noteth the presence of Christ by his Spirit with his Church but there is more then a presence there is an inhabitation At that time you shall know that I am in the Father and you in me and I in you Joh. 14. 18. 20. This is the most glorious manifestation of Christ namely in the spirituall discoveries of himselfe unto his Saints I intend not to enlarge on these things but proceed to the next words VERS 7. Thou art all faire my love there is no spot in thee IN these words wee have another commendation of the Churches beautie so that though Christ did not name all particular parts of his Spouse to give them their severall commendation as he did in divers yet he ascribeth a full perfection of beautie unto them all when he saith Thouart all faire c. The beautie of the Church is described First By the adjunct that it is whole and perfect Thou art all faire my love Secondly By the contrarie There is no spot in thee Thou art all faire c. The Spouse was called faire before in chap. 1. 15. and in chap. 4. 1. That which is added here is that Christ saith she is all faire that is her beautie is perfect and compleat And it also signifies she is faire in every part Christ commended her in severall Members and therefore instead of naming the rest he sums up all in one word saying Thou art all faire c. And he addeth There is no spot in thee The word translated spot is mum from whence the Greeke ãâã ãâã ãâã ãâã ãâã which signifieth any blemish in the bodie as blinde lame or deformed in any limb or part Levit. 21. 17. 18. And it is applyed to the blemishes of the soule namely those vices and sinnes that Christ is said to purge his people from as in Revel 1. 15. He hath loved us and washed us from our sins in his owne blood Christ himselfe is called the Lamb 1 Pet. 1. 19. that is without spot The word properly signifies one without fault or blemish Th is commendation Christ gives the Church she is not culpable or blame worthy such is
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 ãâã ãâã ãâã ãâã ãâã 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
inhabitants of Jacob glorious things are spoken of thee O thou Citie of God Psal 7. 8. 2. 3. And The Lord hath chosen Sion and loved to dwell in it this is my rest for ever here will I dwell for I have delight therein Psal 132. 13. 14. Againe Mount Zion lying North-ward is faire in situation it is the joy of the whole earth and the Citie of the great King Psal 48. 23. And as God taketh delight there so must men also because God is there David saith He shall lead me into the pathes of life in his presence is fulnesse of joy at his right hand is pleasure for evermore Psal 16. 11. Now followeth the description of the Church and the sweet compellation which Christ giveth her My Sister my Spouse Here is both affinitie and consanguinitie all the neerest bonds of relation that may binde Christ and his Spouse fast together This hath been spoken of already in the 9. verse of this Chapter and therefore I shall not stand on it now only thus much this sheweth the excellencie of the Spouse in that she is neerely related unto Christ that she is his Sister by blood as I may so speake having one nature one Spirit and one father hence it is Christ saith to his Disciples I goe to my Father and to your Father to my God and to your God Joh. 20. 17. Christ became our Brother by incarnation bone of our bone and flesh of our flesh And wee are made his Brethren by adoption having received of the same spirit with him crying Abba Father Hence it is he is not ashamed to call us Brethren Heb. 2. For wee are with him made partakers of the divine nature 2 Pet. 1. 4. And againe by marriage wee are his Spouse and that by gift of the Father and also by his owne consent so that there is a sweet conjunction and union a sweet intercourse of love and communion betweene Christ and the Spouse so that by this mysticall union and sweet communion Christ is to his Spouse a friend a head a Brother and a Husband So much for the compellation Now followeth the actions of Christ being come into his garden I have gathered my myrrhe with my Spice I have eaten my honey-comb with my honey I have dranke my wine with my milk The Spouse before intreated Christ to come into his garden and eate his pleasant fruit he accordingly comes in even to her desire and did not only feast on the Churches provision but also brought more with him I have gathered my myrrhe with my Spice c. For myrrhe it was one of the chiefe spices as you have heard used in the composition of the sweet ointments Exod. 30. 23. with such ointments they used to annoint their friends at feasts this was more largely expounded in Ch. 1. verse 13. With my spice that is with my other spices or aromaticall fruits meaning all the severall fruits of the spirit which are all swâeaed by an influence from the Spirit As in nature there is one common influence from heaven but yet variety of flowers and sweete spices in their severall kinde with a different kinde of sweetnesse so all graces have their originall from a common influence of Christs spirit though they differ one from another and are all accepted of God from whence they come I have eaten my honey-comb c. The word doctrine of Christ which flow from his Spirit are likned to honey and the honey-comb to wine and milke Psal 19. 11. and 119. 103. Isa 5. 51. 1 Pet. 2. 2. for as milke and honey nourish and strengthen and wine increaseth spirits so the doctrine of the Gospel the spirit of Christ and the sence of his love is far more comfortable and sweeter to the soule Under these severall sorts he meaneth still the sweet pleasant and profitable fruits that the Church did yeild unto him declaring thereby that he did most favourably accept his owne graces in his Spouse and that he was much delighted therewith yea more then any man is or can be in gathering most sweet and smelling hearbs and spices or in eating honey yea though he eate it so greedily that he doe withall devoure the combe or in drinking the best wine and purest milke Hence observe First That God accepts of his owne graces in his Saints and delights in them God must needs accept of such graces that are his owne and delight in such services that come from love God first accepts of Christ and then of us and what comes from us in him The Apostle willeth us To offer up our selves a holy and acceptable sacrifice to God Rom. 12. 1. God doth not only accept but he delights in the graces of his Spouse hence it is he comes with new supplies of grace enlarging his love and benefits as it is in Matth. 25. 29. To him that hath shall be given And in Rev. 22. 12. I come and my reward is with me Christ never comes into the soule but he brings rewards with him of the increasings of those graces that were in the soule before Thus we see that Christ upon the desire of the Spouse doth come unto her with acceptation of the fruits of his owne spirit in her and with new increasings thereof Secondly Observe That Christ doth accept of delight in and increase the least of his owne graces in the Saints All the graces of the Spouse though never so little or small are accepted not only her honey but her honey-comb not only her wine but her milke her weake services as well as her strong because the spirit flowing from Christ unto her sweetneth all Christ doth extol his owne grace O woman great is thy faith Matth. 15. 28. Now followeth Christs invitation of others unto this banquet in these words Eate O friends drinke yea drinke abundantly O Beloved In these words Christ speaketh as at a Feast chearing up his friends as partaker with him of all those divine graces and fruits of the spirit before mentioned Christ is the Master of this heavenly banquet and it is he that here cheereth up his guests It was the custome of the Jewes to powre ointment on their guests to shew their welcome and cheere them up So Christ doth powre out the ointment of his grace and spirit to welcome and cheere up his Saints as appeares in these words Eate O friends c. Hence Observe That there is a mutual feasting between Christ and his people Christ provides a heavenly banquet of all spirituall dainties Of fat things and the marrow of fatnesse wine and wine on the Lees Isa 25. 6. and then cals his Saints as his friends to partake of those dainties Christ is the fountaine streaming it selfe forth to refresh the Citie of God Secondly Observe That Christ doth abundantly satisfie his people with all good things Eate yea drinke abundantly c. that is be ye plenteously filled with my grace and spirit no man goeth hungry from a feast in Christ
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 ãâã ãâã ãâã ãâã ãâã Inde Hiphill ãâã ãâã ãâã ãâã ãâã 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 ãâã 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 alâs 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
Moses esteemed the reproach of Christ greater riches then the treasures of Aegypt Heb. 11. 26. And the Thessalonians received the Gospell with joy though in much affliction 1. Thess 1. 6. It was because they saw greater glorie and richces in Christ then evill in all afflictions whatsoever And though the Spouse may be in great affliction and miserie yet her glorie doth farre surmount that so that she appeares to the godly to be the fairest of all though under much trouble and persecution Afflictions doe make base and contemptible to the outward shew but the beautie of the Spouse is not outward in things of this life but in spirituall ornaments which are not diminished or dimmed by afflictions but doe then indeed shine brightest of all for the times of the greatest persecutions when the Saints are imprisoned racked and tormented you shall behold their stedfast faith and patience their contempt of the world with many other vertues for which the daughters of Jerusalem even the weaker sort which are not as yet fully come to Christ doe commend the Spouse to be the fairest among women and indeed the Church cannot be otherwise then faire and the fairest being cloathed with the Sun as it is in Revel 12. that is being cloathed with Christ as Christ was cloathed with the glorie of the Father in respect of which All flesh is as grasse and as the flower of the grasse Isa 40. 6. that is a I worldly excellency is as the flower of the grasse that withereth and fadeth away but the spirit life and glorie of God which is the Churches clothing remaines and abideth for ever Thus much for the compellation Now to the question What is thy beloved more then another beloved what is thy beloved more then another beloved that thou dost socharge us Here is a question and a question answered by a question wherein the Daughters of Jerusalem seeme to be as much inquisitive after Christ as the Spouse herselfe They double the question for the more vehemencie as also for the strangenesse of the matter What is thy beloved more then another to wit any other Gods for when Christ is preached the wicked take occasion to crie up and magnifie other Gods But the Saints desire to be informed further in the truth and to know the difference between Christ and false Christs between Christ and Antichrist as appears in Acts 18. 19. 34. c. What is thy beloved more then another beloved that thou doest so charge us Viz. So hardly and straightly even as it were by vertue of an Oath Something there is in the matter that thou layest so hard a burthen and straight charge upon us or else thou wouldest not doe it This is the first question moved to the Church concerning the person of her beloved they marvelling as it were what excellency should be in him that she should so highly esteem of him by occasion of which demand she entereth into a notable description of Christ as in the verses following These words being somewhat plaine need no further explication but let us take notice of some Observations from them First Observe That the earnest seeking of the faithfull after Christ is a meanes to stir up others to inquire what he is or what there is in him Common reason will lead men thus far when they see that no threatnings no affliction bonds tortures nor sufferings whatsoever can prevaile but that the Saints doe become more earnest in seeking Christ to say within themselves it 's out of question there is some great thing that carrieth these men it 's no small benefit for which they will endure all these things Hereupon these daughters begin to inquire what Christ is What is thy beloved more then another beloved c. What is he more excellent then others that are called Gods Surely ther is some excellency super-humane in him That thou doest so charge us What an excellent thing is it therefore to be earnest in seeking after Jesus Christ O it winneth souls to enter into the consideration what Christ is and what excellencies there be in him when they see that others be bent and cannot by no meanes be driven back from seeking after him And therefore know that whosoever he be though meane in the world that with earnestnesse and meeknesse doth seeke the Lord he shall be a meanes to win others to the seeking of him also Secondly Observe That many that professe Christ know but little of him What is thy beloved more then another beloved Wherein doth he excell other Lords that the men of the world doe trust in By this answer the daughters of Jerusalem seemed to know little of Christ It is true that David saith God is knowne in Judah and his name is great in Israel for in Salem is his Tabernacle and his dwelling place in Zion Psal 77. 1 2. yet he is not sufficiently known among some in Judah as he should be but he ought yet to be better knowne in Judah and his name to be greater in Israel I confes many Christians know Christ in the History and letter of the Gospell many know him after the flesh but how few know Christ after the Spirit How few know the dying resurrection and ascension of Christ in them Many know a Christ dying upon the Crosse without them but how few know Christ within them Truely I feare that in many Congregations where the name of Christ is professed there be such ignorant ones among them which like the Athenians erect an Altar to the unknowne God as we read Acts 17. 23. That is take upon them to worship God whom they know not But O Christians This is not your work to goe on in blind devotion but to be strenthned by the Spirit of God in the inner man that Christ may dwell in your hearts by faith that being rooted and grounded in love may be able to comprehend with all Saints what is the bredth length depth height and to know the love of Christ which passeth knowledge that they may be filled with all the fullnesse of God as the Apostle saith to the Ephesians Chap. 3. 16 17 18 19. Thirdly Observe That it is an excellent thing for Saints to conferre one with another The excellency of holy conference is seen here in the Spouse comming to the Daughters of Jerusalem speaking of her beloved and telling them that she was sick of love c. upon this the daughters of Jerusal grow very inquisitive to know more of Christ till at length they begin to be warmed and kindled with the consideration of his excellency This demand of the Spouse I charge you if ye find my beloved to tell him that I am sick of love breeds questions in the daughters of Jerusalem what is thy beloved c. whence upon the description of her beloved their hearts are kindled and enflamed with love to Christ and they become earnest seekers of him Thus it was with the Disciples when they were in a
come now to the sense of the words of the text as they lye Thou art beautifull O my love as Tirzah comely as Jerusalem terrible as an Army with banners In this generall description of the glorie of the Spouse by which Christ maketh her glorious unto himselfe he doth commend her by comparing her to two goodly Cities 1. To Tirzah 2. To Jerusalem In the next place he doth commend her terrible fortitude when he saith Shee is terrible as an Army with banners Thou art beautiful O my love Christ having met with his Spouse who laboured and sought to finde him doth after the manner of lovers declaring his great affections marveilously commend her beauty wee must understand this in a spirituall sense for the Spouse hath no beauty but she receives it from Christ so that Christ doth but commend his owne beautie in the Spouse Now as this respects Christ it propoundeth unto us the manifestation of his unfeined and continuall love towards his Spouse Or if we respect the Spouse herselfe then this commendation is for her comfort as if Christ should say thinke not that that surpassing beauty of thine is decayed or that I have cast off my love and liking towards thee by reason of thy former discourtesies and negligence I doe not disdaine and scorne thee for thy spots and defilements but as I said before in chap. 4. 1 2. So I even now affirme the same still thy beautie and thy favour is most acceptable and delightfull to me Hence Observe first That Christ's love towards his Saints is a beautifull and continuall love Christ doth not sometimes love and sometimes hate but whom he loves once he loves to the end Although the Saints offend Christ often yet he loves them still he only purges them and heales them of their spirituall maladies which cannot be done without some smart but he doth not a whit lessen or detract his love from them though his people come upon him every day for new favours and new supplyes yet his goodnesse is never wearied or tired out The love of Christ towards his Saints never decayes or waxeth cold like the stone Asbestos of which Solinus writes of that being once hot it can never be cooled againe The love of Christ is like a fountaine overflowing and never Jul. Solin Poly histor Cap. 12. dryed up yea though thousands millions of his Saints presse upon him at once yet he hath enough for them all for the fountaine of his love is never emptyed Secondly note That Christs love towards his Saints is not only everlasting but an exceeding great and magnificent love Here behold the greatnesse of the love of Christ who doth quite forget all offences committed against him as if they had never been he doth not so much as once upbraid his Spouse for her unkinde dealing it 's without question the Saints having experience how sweet the Lord is being made partakers of his great benefits when the flesh prevailes upon them are much dismayed fearing that now they cannot be beautifull and deare in his sight Now they have deformed themselves how should he love and delight in them Here is therefore a speciall comfort ministred that those breathing after his presence he doth refresh them he doth imbrace them he doth love them he doth commend them and delight in them even as if they had never done evill against him what a sweet gracious and exceeding love is here who can expresse the riches of this grace who can be able any way to set forth this bountifulnesse of the Lord Now this beautie which is thus set forth in general whereby the Spouse is commended by comparing her in respect of her glory to two famous Cities 1. To Tirzah 2. To Jerusalem Thou art faire as Tirzah Tirzah is the name of a most pleasant Citie in the coasts of Israel scituated upon the River Euphates where after that the Kingdome of Israel was rent from the house of David Jeroboam the King of Israel built his Palace or dwelling house there it being the most pleasant place in all the borders of Israel of this Citie you may reade 1 Kings 14. 17. also 15. 21. and 16. 6 c. This Citie was the dwelling place of one of the 31. Kings whom Joshua conquered Josh 12. 24. It hath its name of pleasantnesse or wel-pleasednesse being derived of a word that signifieth to accept or like of because it did by ãâã ãâã ãâã ãâã ãâã Voluit bene volus delectatus placatus reconciliatus fuit acceptavit contentus fuit the pleasantenesse and beauty thereof draw all men as it were to the liking thereof which shews it to be a goodly pleasant place such as Kings delight to dwell in A like beauty is here ascribed to the Spouse being made faire and beautifull in her beloved by the indwellings of God and his glorious spirit the Father Son and Spirit these take up the soul for a Pallace or delightfull place to dwell in so that the souls of the Saints are made glorious by the indwellings of God when he sets up his Throne there and doth administer life spirit and glory It 's added Comely as Jerusalem As for the beauty of this City we have it much commended in Scripture where it is called the praise of the whole Earth Isa 62. 7. See also Psal 122. 3. 48. 2 3 c. It was the place where the Lord chose to dwell and had his Temple built there on Mount Sion and the Church under the New Testament is called Jerusalem holy and heavenly Revel 21. Besides forreigne Writers report it to be the most famous See Plln. Hist Lib. 5. cap. 14. City in the East Jerusalem signifies in the Hebrew the sight of peace Thus we see the beauty and glory of the Spouse set out unto us by Earthly similitudes And though it be true indeed that none of these things can sufficiently declare the same unto us yet we may perceive that the Scripture hath not onely taken the most excellent things of the Land of Judah and Israel but of the whole world to set forth the same unto us that so under these earthly resemblances he might the better make us who are very gross and dull to conceive of heavenly and spirituall things Now in that the beauty glory and splendour of the Spouse is set forth by these two pleasant and famous Cities which were both places of renown So then comparing the Spouse to Tirzah which was the Kings Pallace it is as much as if he had said I will dwell in my Church I will be neer her and make her the place of my residence And as for Jerusalem she is not onely commended for her sanctity that she is the holy City but also for her peace and glory above other places Hence Observe That the Spouse is made glorious by the presence of Christ and by that peace and tranquillity that accompanies the same The Spouse is glorious by the presence and indwellings
words declare how much Christ is ravished and lifted up with joy and gladnesse with her looks The Spouse had twice before declared that she was as it were sick and faint through love as in Chap. 2. 5. Also Chap. 5. 7. So Christ declareth the same strength and power of love to be in him toward her that so she might know there was no love lost and therefore he useth another speech but to the same effect when he saith that she had pluckt away his heart with one of her eyes Chap. 4. 9. That is she with the beauty simplicity and chastity of her eyes had even won his heart it expresseth a vehement affection of love towards her Even so in this place the beauty of her eyes doth affect him in a wonderfull manner Hence Observe That the beauty of the Spouse is exceeding great in Christs eyes Here he doth very highly commend the glorious beauty of the eye of faith and that in such a kind of speech that doth in the highest sort that can be expresse how much the beauty of her eyes doth delight him for even as she said before she was sick of love so he saith here that he is as it were overcome with love Faith is the eye of the soul and how excellent is the beauty thereof in the eyes of the Lord yea it doth as it were ravish and overcome him with the sight thereof Thus much for the commendations of her Eyes That of her Haire followeth Thy haire is as a flock of Goats that appeare from Gilead The Haire of the Spouse in a spirituall way may be meant of the multitude of believers or the abundance of graces bestowed upon the Church But rather by the commendations of her haire is meant that her thoughts counsells purposes c. are orderly composed by the Lord whereby they are like the Haire of Goats But having spoken largely of these words in Chap. 4. 1. I shall passe them by here It followeth VERS 3. Thy Teeth are as a flock of Sheep which goe up from the washing whereof every one beareth Twins and there is none barren among them THe spirituall Teeth of the Spouse wherewith she eateth the spirituall dainties and is nourished with the food towit the word of Christ are as a flock of Sheep which goe up from the washing that is white pure and cleane All which bring Twins that is they are all even and equall in bignes as commonly Twins are And there is none barren among them He meaneth that they were all full and none wanting for as Teeth answering evenly one to another as in respect of the upper and nether jaw is comely when one tooth standeth not farther out then another but are all of an equall height or evennesse it is sometimes a beauty to the Countenance so it was with the Spouse But I shall not enlarge my selfe on this because it is Expounded before in Chap. 4. 2. where Christ speaketh the same things of the Spouse He proceedeth from the commendations of the Teeth to the Temples VERS 4. As a piece of Pomegranate are thy Temples within thy locks THy Temples towit of thy head betweene thy locks he speaketh of the Spouse according to the manner of women who were wont to weare their locks out yet so that their Temples notwithstanding the same and the beauty thereof might be seene And these are said to be like a piece of Pomegranate that is of a ruddy and beautifull colour Now under this similitude is set forth the modesty shamefastnesse and chastity of the Spouse This also hath been Expounded before in Chap. 4. 3. but we must know this is no vaine or idle repetition but as having regard to the Spouse and that in a double consideration The first is to shew her that notwithstanding her offence he loveth her still as before which also causeth him to use the same words here as before Secondly because he knew how hard a thing it was for the Spouse to beleive and therefore for the strengthning of her weaknesse she doubleth the words by way of repetition Thus much for Christs commending his Spouse for her beauty Now he proceedeth to commend her by comparing her with others in the next verse VERS 5. There are threescore Queens and four score Concubines and Virgins without number IN these words we have a more ample declaration of the glorious beauty and rich deckings of the Spouse and that not onely in respect of her self but in comparison above all others Those to whom she is compared are 1. Queens 60. 2. Concubines 80. 3. Virgines without number This declaration of the Churches beauty by way of comparison is least she might seem to be disquieted in her mind doubting that she is not in such speciall favour with Christ as he hath profest unto her because there are a multitude of other assemblies in the world which by their outward flourishing estate freedom from all such terrors both outward and inward seem to be respected above her may seem in comparison of them to be lesse beautiful His answer is for her better satisfaction that there are indeed so many Queens Concubines Damsels yet she alone is acceptable unto him he regardeth not them nor their beauty but the Spouse is that onely one that is gracious in his sight she is his Dove and chast Spouse she is his Vndefiled being cleansed and washed There are three score Queens c. We may understand these words affirmatively They are sixty or by supposition Be there sixty Queenes that is though there were sixty Queenes and eighty Concubines c. yet my Dove is but one as it followeth And for the numbers threescore and fourescore it is not certaine whether the allusion be to Solomons wives and concubines which he tooke at first before he increased them to seven hundred wives and three hundred concubines as in 1 Kings 11. 3. as wee heard in Chap. 3. 7. where mention was made of threescore mighty men of Israel that stand about Solomons bed Or rather whither a certaine number be not put for an uncertain meaning many Queenes more concubines and innumerable Demosels as seven Shepheards and eight Princes in Mic. 5. 5. So six and seaven troubles in Job 5. 19. signifie many and no definite number Queens were such as were the chiefe wives of Princes which they tooke into fellowship by solemne stip lation and with consent and solemne rejoycing of friends these bring dowries to their Husbands and are such as have the government of the house with their husbands and the like Concubines were secondary wives taken for propagation of Children but they bare no rule in the familie as wives neither had their Children such right to inherit as the others had but were sent away with gifts as is apparent by Abrahams practise Gen. 25. 5. 6. The Hebrew word pilegesh whereof the Greek Palakis and Latine pellex is borrowed which we call a Concubine signifieth a halfe wife or
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
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
and in this affection most tenderly love me It is as if the Spouse had said there is a mutuall love between us as I love him so he loveth me as I belong to him so he belongs to me his love is the ground of mine and my love to him is the effect of his love Hence Note That the manifestation of Christs love to us is the cause of our love unto him His love is as the cause preceding and our love as the effect following after Thus the Apostle John testifieth saying We love him because he first loved us The Spouse declareth the same here the summe of her speech being thus much in effect seing my beloved hath set his affections so upon me freely loved me when I was lost and an enemy to him as in Rom. 5. when dead in sin Ephes 2. when I was altogether abominable Rom. 3. yea that his affection was towards me so as that he hath called me into the neerest fellowship with himselfe and doth sweetly imbrace me not withstanding all my fleshly actings is there not cause why I should be his Such abundant love doth cause love againe As the desire of a woman is towards her husband and the desire of a man towards his wife so Christs love and affection is towards his Spouse her desire is also towards him If the Spouse first apprehend the love and affection of Christ this love of Christ as the Apostle speaketh will constraine the Spouse to love Christ againe And now behold how forward and ready the Bride is to draw neer to Christ and to have the day of the marriage approach She is not the woman that she was before in the fifth Chapter where she made excuses and would not arise to open to Christ for now she calleth unto him to come to her and to walk with her as in the next verse VERS 11. Come my beloved let us goe forth into the field let us lodge in the Villages THe Lord had promised in the former Verses that he would goe up into the Palm-tree and take hold of her boughs he would dresse and prune his Church and she thereupon should become most flourishing fruitfull and delectable unto this here the Spouse offereth her service The Spouse doth not name the Palm-tree but Cypres trees and Vines but the matter is all one seing the Church is resembled by the one as well as by the other Then thus it is the Lord promiseth to draw neer his Spouse and to dresse and trim her and she offereth her selfe most cheerfully thereunto He will bestow his rich grace and presence upon her and she is brought to be on a flame of thirsting and desiring after the same Come my beloved These are words of exhortation and provoking as it were taken also from the love of the Spouse towards Christ more effectually to perswade the thing she desireth because men willingly commit themselves to the company and easily yeild to the requests of such as they take to be their best friends hence she useth this kind of exhortation or invitation Come my Beloved Let us goe forth into the fields Into the fields or into the Countrey a place of corne Vines fig-trees Pomegranate trees c. as Joel 11. 12. The Spouse speaketh this after the manner of men inhabiting Cities and having their farme-houses abroad in the Country whither they may walke for recreation and to see how forward the Spring is and whither the time of Summer or Harvest doe draw nigh but all this must be understood spiritually and mystically as if the Spouse should say I beseech thee doe not alone and by thy selfe walk out into the field and retire thy selfe but let us both walke together and be retired from the trouble and distraction of this world and flesh and walke into the field of sweet meditation and heavenly delight She addeth Let us lodge in the Villages This part of the verse is diversly read by reason of the diverse significations of the words used therein as the word turned lodge signifies also to remaine or continue also the word Cepharim doth not only signifie villages but Cypresse-trees So that the word is used in Scripture to signifie villages and also the Cypres The Greek turneth it by villages such common villages are distinguished from such Townes or Cities as are fenced in 1 Sam. 618. Now in this that the Spouse doth desire to goe with Christ and to lodg with him the fields in and villages doth note unto us that the Spouse is drawne off from all fleshly delight and from sheltering her selfe in any outward glorie or strength Hence note That the soule brought up to live in the light of God and in neere fellowship of Christ is taken off from the continuance or trusting in any outward glorie The Spouse desires not to goe with Christ into the fenced Cities and places of worldly delight and pleasure but into the Villages and fields and to lodge among the Cypres-trees that she may rise up early to goe to the Vines She is now wrapt and overcome with the desire and love of heavenly things that her minde and affections are carryed out of the world she will now lodge in a continuall meditation and delight of divine things yea she will dayly raise up her selfe to behold the fruit that doth spring from them The case is altered with the Spouse now from what it was when she was asleep in fleshly security and was loath to be raised up even when the flesh had so much prevailed upon her then these things of Christ these holy breathings out after him seemed to lie buried but now when the Spirit quickneth and raiseth her herheart is drawn off from fleshly glorie and prosperity and she desireth to lodge continurlly with Christ in the large field of heavenly delights Now the Spouse is sweetly imbracing of spirituall and heavenly things now she can stay among those heavenly joyes and comforts of her beloved And now behold how the Spouse doth proceed in this matter VERS 12. Let us goe up early to the Vineyards let us see if the Vine flourish whither the tender grape appeare and the Pomegranates bud forth there I will give thee my loves IN this verse the Spouse declareth what the benefit she and her beloved shall get by remaining or lodging all night in the Country Villages or amongst the sweet Cypres trees out of the Citie namely that they shall be ready early to make triall of that that they come and looke for Let us goe earely to the Vineyards saith the Spouse let us see whether the Vine flourish that is what appearings or likelyhood there is of the approaching of the time of marriage or of a neerer communion and fellowship with her beloved she addeth Whither the tender or small grape appeare Wee may reade the words thus whither the first small grape open it selfe The first grape is that which is first in sprouting and by opening it selfe is meant its appearance
they likewise are said to doe the same unto him as to raise him up c. The Saintship or the proper person of the Saint is Christ as he is given out and distributed to all Saints who all make up the body of Christ So that as Christ is said to raise and stir up the Saints so also they may be said to raise and quicken Christ It followeth There thy mother brought thee forth there she brought thee forth that bare thee It is the heavenly Jerusalem the generall assembly and Church of the first-borne which are written in Heaven that bring forth Christ into the world Christ is begotten and brought forth in these This heavenly Jerusalem or Church of the first-borne is the Mother of Christ this is she that brought him forth into the world or as it may be rendered That painefully brought him forth that is did travell with much paine and sorrow So that as there is paine and sorrow in women that bring forth Children so there is in the Spouse in her bringing forth Christ Hence Observe First That Christ is conceived and brought forth in all his Saints The Spouse is hereby Christs mother even all the faithfull that travell with Christ The Apostle saith in Gal. 4. 19. My little Children of whom I travell in birth untill Christ be formed in you so that Christ is formed and brought forth in every Saint And in Rev. 12. 2. the Church is compared to a woman with child The Prophet tells us That unto us a Child is borne Isa 9. 6. So this holy Child Jesus is begotten and brought forth in his divine appearance in all the Saints Secondly Observe That the travelling with and bringing forth of Christ into the world is with much trouble and paine Hence it is said in Rev. 12. the Church was in travell and pained to be delivered for as Child-birth is accompanied with many pangs and sorrows so is the bringing forth of Christ in the hearts of men There is outward sorrow and trouble according to the words of the Apostle when he saith In much patience in afflictions in necessities in distresses in stripes in imprisonments in tossings to and fro in labours in watchings in fastings c. 2 Cor. 6. 4 5. And thus the Church declareth in Isa 26. 17. Like as a woman with Child that draweth neer the time of her delivery is in paine crieth out in her pangs so have we beene in thy sight O Lord. So there is abundance of inward pain and trouble when Christ is formed in the mind and spirit there is a strugling and resisting by all the powers of flesh and darknesse this Dragon seeks to destroy the Child Jesus there was a type of this in Herod when he sought to kill Christ when he was borne upon the earth So the powers of flesh and darknesse set against this delivery they hinder what they can but cannot destroy this Child it is preserved still though it be in Aegypt yea though it should be crucified in Aegypt it shall rise againe and live and prevaile Now in the next verse the Spouse breaks forth into a vehement request that she may be joyned more neerly unto her beloved and that he will alwayes have her in mind rendring a reason that the vehemency and strength of her love is such as by no meanes it can be overcome this is set forth in this verse and the next following but first commeth her request in the first verse that followeth VERS 6. Set me as a Seale upon thine heart as a Seale upon thine Arme for love is strong as death jealousie is cruell as the grave the coals thereof are coals of fire which hath a most vehement flame THe Spouse here desireth a farther testimony and evidence of Christs divine love to be given in unto her that she may be the more confirmed in his love towards her that she may be firmely engraven as the engraving of a Seale or Signet upon his heart First then we have the Spouses earnest desire of Christs deep affection to her and continuall remembrance of her Set me as a Seale upon thine heart as a Seale upon thine arme Which request of hers is urged by a motive taken from the strength and depth of her affection to him which she declareth First by comparing her affections to 3. things 1. To Death It 's strong as death 2. To the Grave It 's cruell as the grave 3. To Fire It hath a most vehement flame Secondly it is set forth by comparing her affections to two things as lesse then her affections yet they be of great force this is in the seventh verse 1. Her affections are such as many waters cannot quench them 2. She prized them to the whole substance of any mans house which would be contemned if it were offered for to withdraw her affections from her beloved But first her request Set me as a Seale upon thine heart c. Set me or put me as a Seale c. That is let me be deeply engraven as a Seale is into thy heart and affections let the love and remembrance of me take a deep impression in thee yea even as a Signet in thy heart and minde And as a Seale or Signet on thy Arme that is let it be continually in thy sight and remembrance and let me be as dear and pretious unto thee as the Signet that thou carriest about thee and how precious that was and highly esteemed may appeare in that Zerubabell had a promise made to him that the Lord would make him as a signet Hag. 2. 24. And on the contrary side in that Jehoiakim is threatned that if he were as the Signet of Gods right hand yet the Lord would pluck him from thence Jer. 22. 24 The heart signifieth inward love and affection and the arme signifieth the remembrance or outward manifestation of that love by helping and sustaining and therefore it 's said Thou redeemest thy people with thy arme Psal 77. 16. And also it 's said He will feed his stock like a Shepheard he will gather the Lambs with his arme and carry them in his bosome Isa 40. 10. 11. The summe is that it is a request full of affection and earnestnesse which the Spouse maketh unto her beloved as if she had said Seing I have yeilded through thy goodnesse such testimonies and tokens of my unfeigned love I beseech thee againe on the other side to carry me continually in thy mind to have me alwayes in thy sight to be as was promised to the Daughters of Zion engraven upon the palmes of his hands and continually before him Isa 49. 15 16. that she might be alwayes before his eyes on his hands and fingers as men use to weare Jewells about their necks and upon their breasts and put Rings especially their Signets and Seals upon their fingers both to have them alwayes in readinesse and to shew the high account they made of them Hence Observe That the Saints earnestly desire to be
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
way they might most labour for their preferment they take up a consultation about the calling the Church of the Gentiles What shall we doe c. That is what furtherance or help shall we afford her to stablish and settle her in the truth In the day she putteth day a part of time for the prefixed and set time with God wherein he would accomplish the calling of the Gentiles And that is the time that She shall be spoken for When she shall be spoken of or wherein speech shall be of her that is when the fame of her conversion shall come abroad into the world this Hebrew speech to be had of her or in her may be understood two wayes For or Against her For her that is when any make honourable mention of her doth praise or commend her or the like Against her is when a people is turnd to God the wicked of the world doe presently oppose them as the people spake against God and against Moses Num. 21. 5. Now from these words thus opened Observe First It is the duty of strong Christians to assist and helpe those that are weake What shall we doe c. What aid or furtherance shall we yield unto this our little Sister And thus should Saints doe when God hath given them strong evidences of his love they should shew their love unto other of their brethren and this was the charge Christ gave unto Peter When thou art converted confirme thy Brethren Secondly Observe That faith makes men famous The Gentiles were not thus talked of among the people of God before their Conversion though for Learning Arts Valour they were the men of name in the world and accounted the honourablest of all the earth but it 's a greater honour to be godly to belong to the Spouse of Christ then to have all glory and praise in the world beside True fame is onely to be had in godlinesse Thirdly Observe That when a people turne to God they are the talke of the world This is if we take it for speaking against the Spouse it is said the wicked set their mouths against Heaven and so against all the Saints a people are never so much made the by-word and scorne of the world as when there is any appearance of God among them The appearance of God in the Saints is the object of the worlds hatred Hitherto reacheth the question propounded as it were by way of consultation and advise Now followeth the answer VERS 9. If she be a wall we will build upon her a Pallace of Silver and if she be a doore we will inclose her with boards of Cedar THis Verse containeth an answer unto the former question in which is set out unto us yet metaphorically and under figures the resolution of Christ and his Spouse what they will doe and what way they will take when the Gentiles shall come in their fullnesse And here they are brought in as men consulting and taking advise to place and plant great store of people and that they will enlarge their rooms and make their Situation glorious If she be a wall A wall is for strength and defence and by the figure Synechdoche is put for Towns and Cities to which they belong Cities are often described by walls gates barrs c. 2 Chron. 8. 5. Revel 21. 12. Hereby is meant the faith and salvation of the Saints as thou shalt call thy walls salvation Isa 66. 18. And we have a strong City salvation will God appoint for walls and bulwarks Isa 26. 1. We will build in it a Pallace of Silver Wee Christ and his Spouse will build a Pallace that is we will not onely enlarge our walls for their sakes but we will provide all things for their entertainment as may be delightfull unto them Silver is a precious thing in esteeme and here it notes the purity excellency and durablenesse of this Pallace adorned with the Spirit that so this glorious Pallace might be builded for an habitation of God through the Spirit Ephes 2. 22. And thus the glory and excellency of the Spouse or New Jerusalem is described by the glorious City in Revel 21. It 's added And if she be a doore c. The doore or gate of a City is for entrance and sometimes signifies the strength and safety of a City and therefore it 's added We will enclose her with boards of Cedar that is with durable strength for Cedar will not rot or worm-eat as Writers affirme for the durablenesse thereof see 2 Sam. 7. 2. 7. So that if they feare any to hinder their entrance or being entred feare any annoyance from abroad they need not fear for they shall have strong and pleasant walls and mighty and durable gates safely to defend them Hence Observe That the Lord doth make a glorious and plentifull supply for his Church in all states and conditions This indeed is the summe of the whole Verse that whereas the Church of the Gentiles seemed little and to have no breasts here the Lord promises her to make her walls salvation and that shee should be built the City of God and a pretious Pallace for the King of glory to dwell in and be the Temple of the most high she should be a glorious Pallace of Silver most excellent and pure builded for an habitation for the Spirit and her gates should be sanctified as in Nehem. 3. and she should have a defence round about her being enclosed with Cedar strong and durable and very sweet Thus the Inhabitants of the holy City the New Jerusalem were guarded by Angells and conducted into the holy Temple Revel 21. 12. 27. Now followeth the reply that the Spouse makes to this VERS 10. I am a wall and my Breasts like Towers then was I in his eyes as one that found favour THe Church of the Jewes was at that time when this Song was written a wall or indeed a City the glorious City of the great King and Breasts she had to nourish her Children and the Lord dwelt in the midst of her as in his Pallace but she speaketh here rather of the Gentiles according to the promise of Christ to them for when those things should be performed towards the Gentiles as was promised then they would be a glorious City and her Breasts would be as Towers But if it be objected how could the Church of the Jewes speake this of the Church of the Gentiles in the time past or present and not in the time to come why did she not say then I shall be a wall c. This may be answered two wayes First That the Hebrews doe use the preterperfect tense sometimes for the future Or Secondly Thus that in the certaintie of faith she speaketh of that which was to come as if it had been come Here are three things which the Spouse glorieth in concerning her happy estate at the comming in of her little Sister the Church of the Gentiles First That she is then a wall even
a glorious Citie and a silver Palace built upon her Secondly Her Breasts are as Towers Thirdly That she found favour in his sight I am a wall I am or I became a wall that is I grew up and increased in the faith and knowledge of Christ for although the Church of the Jewes were the Citie of God before yet now farr more large by the multitude and glorie of the Gentiles comming in and being made one body with her in Christ but why doth not the Spouse say she is a wall seeing it was spoken of her little Sister but she saith I am a wall The reason is that as they are severall parts they are called Sisters yet in Christ joyned in one they be but one Church Hence Observe That all the Saints make but one body Christ is made up of all Saints and the body is not compleat till all the Saints are brought in so here her little Sister is her selfe being joyned to her in Christ so in that respect she saith I am a wall I my selfe am that glorious City that heavenly Pallace the Pallace of the great King So what glorie or priviledge belongs to the whole Church every particular Member may apply it to himselfe for what belongs to one belongs to all and what appertaines to the whole belongs to every Member and therefore the Church of the Jewes doth appropriate the glorie of the Gentiles to her selfe as being interested in it The second thing then is that Her breasts are as Towers Her Breasts now are fashioned as it is in Ezek. 16. 7. now there is nourishment in me to nourish all my Children as if she had said The similitude of Towers noteth the strength power and glorie of the administration of the Gospell Hence Observe First That the Spouse is glorious in her spirituall administration of the Gospell It is her spirituall ministry that giveth the spirituall milke whereby her Children are nourished Now the breasts of the Spouse are like Towers there is milke to nourish great multitudes of Children for when the word of the Lord went forth from Jerusalem and the Law out of Zion unto the mighty Nations according as the Prophets foretold it should come to passe the Lord gave great gifts of the Spirit and great light in the knowledge of divine mysteries whereby the Saints were raised up in the knowledge of God and Christ So that in the ministrie of the Gospell the breasts of the Spouse were like great high Towers Secondly Observe That faith seeketh things to come as if they were present For here long before the Gentiles were made a Church the Spouse saith I am a wall and my breasts like Towers Wee may see the same in David in Psal 60. 6 7. God hath spoken in his holinesse saith he I will rejoyce I will divide Shechem and mete out the valley of Succoth gilead is mine and Manasseth is mine c. yet though David thus spoke he had not these in possession but was kept out of them yet he acconnts them all his as in possession and why because God had spoken in his holmesse he enjoyed them by faith in the promise and so did the Spouse here when she saith I am a wall c. The last thing followeth wherein the Spouse doth glorie Then was I in his eyes as one that found favour HEre the Spouse acknowledgeth not only that she was a glorious Citie and that she was glorious in her ministrie andd divine nourishment but also in favour and peace with comfort and joy in the holy Ghost Then shall I be in his eyes that is in his judgement or esteeme the eye being the instrument to conveigh things to the understanding here it is put for the understanding it selfe she therefore putteth the eye for the judgement that Christ will have of her As one that found favour It is in the Hebrew as one that findeth peace that is very deare and precious full of delight and contentment for even as that man that hath lived in long and great disquietnesse not withstanding seeking for peace and finding it at length hath obtained his heats delight and joy yea that which he prefers above al other enjoyments so it was with the Spouse and in effect the meaning is when the Gentiles should come in multitudes and be added to the Church when she should be so glorious in the ministry of the Gospell the knowldge of Christ should be spread abroad she should be filled with divine nourishment this should fill her with favour and in ward peace she should be filled with the sweet evidences of divine glorie Hence Observe The more fellowship wee have with Christ the more divine peace wee have For here the Spouse saith when the Gentiles shall grow up to a full body I shall grow up with them then shall I enjoy that quietnesse and blessednesse of Spirit for which now I long and labour for Wee in our naturall or fleshly condition are enemies to God Rom. 5. 10. But being justified by faith wee have peace with God through our Lord Jesus Christ Rom. 5. 1. This is the peace of the Spirit which directeth the hearts and minds of the Saint through Jesus Christ Phil. 4. 7. The Soule is only at rest and quietnesse in the bosome of God in the light and knowledge of him in the assurance and evidence of divine love so The worke of righteousnesse is peace and the effect of righteousnesse quietnesse and assurance for ever Isa 32. 17. It followeth VERS 11 12. Solomon had a Vinyard at Baal-hamon and let out the Vineyard unto keepers every one for the fruit thereof was to bring a thousand pieces of silver My Vineyard which is mine is before me thou O Solomon must have a thousand and those that keep the fruit thereof two hundred NOW wee come to the second thing which is the comparison between Solomons Vineyard and Christs Vineyard The Spouse is called a Vine and a Vineyard and so the comparison is made betweene her and annother Vineyard As Solomon did exceed in all his glorie and pompe so all things that he had did in their kind excel His Vinyard in Baal-hamon was a most excellent fruitfull Vineyard and of high account but Christs Vineyard did farre excell it The comparison here is drawne betweene Christs Vineyard and Solomons and there is first a similitude or likenesse Secondly There is a dissimilitude or unlikenesse betweene them First The similitude is 1. Solomon had a Vineyard so had Christ 2. Solomons Vineyard was fruitfull so was Christs as fruitfull as ever Solomons was 3. Solomon had a care of his Vineyard he let it out to Keepers so had Christ as much and more care over his for he kept it in his owne hand My Vineyard is before me saith he Bt then Secondly The dissimilitude is First Solomon could not keepe and dresse his vineyard himselfe but Christ keeps his in his own hand Secondly Solomon received not all the benefit and fruit of
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
All this shews how precious and how deare the Spouse was to Christ that he keepeth it himselfe and how faithfull the Spouse is to him that doth bring forth her fruits to none but him Christ having thus declared the care he had over his Church he now layeth a charge on her in the Verse following VERS 13. O thou that dwellest in the Gardens the companions bearken to thy voyce cause me to heare it AFter that Christ had extolled the excellency of this Vine that is of his Church he turneth his speech unto her giving her thereby as it were to understand that he had done all this not onely for her comfort but also for her instruction for her comfort in that she was so highly yet truly commended for her instruction that she might learne thereby to extoll him in deed and in truth that had been so liberall in her commendation O thou that dwellest in the Gardens Christ giveth a solemne charge and prescribeth a duty to be performed which is described first by the place of her abode Among the Gardens c. The Participle being of the Feminine Gender sheweth that it is the Church not Christ that is here spoken to we may render it O inhabitresse Christ speaks to his Spouse dwelling in the Gardens that is in the Churches in which the universall Church is after a sort resident and a continuall dweller Christ yet notwithstanding having care both over the whole and over every particular one pruning and dressing them as appears by the particular Churches mentioned Revel 1 2 3. Now in that the Churches are called the Gardens Observe That the Churches of Christ are the severall Gardens of the Lord. The whole Church is called a Garden full of all sweet plants as we had before in this Song The particular Churches which are parts of the whole be called Gardens now in that the universall Church even the Spouse of Christ is spread over all she is said to dwell in Gardens that is in all the particular assemblies which know and worship Christ aright throughout the world Her care is over all they be all her Children and her plants and so she is said to dwell in the Gardens she dwelleth in her judgement heart and affections in all the Churches The companions hearken to thy voyce cause me to heare The Spouse is enjoyned to publish adn preach the Gospel of Christ and the persons to whom shemust preach are her Companions By Companions he seemeth to meane her fellow-Christians partakers of the same faith and Spirit and grace 2 Pet. 1. 1. These Companions or Fellows doe attend to the voyce of Christ published by the Spouse Now in that it is added Make me to heare it our English Translation hath the particle It added which is not in the Hebrew Text the words are no more then make me to heare and it doth signifie to Preach because they that preach make those to heare whom they preach unto so that we may understand the words thus Preach me c. for that is the great office of the Church to preach and publish Christ as if Christ had said Preach me to thy Companions and fellow-Christians that attend to thy voyce let thy doctrines be my Gospell not mens traditions Hence Observe First That it is the Office of the Church and Saints to preach and publish Christ This the Apostle exhorteth unto when he saith Let the word of God dwell in you plentifully in all wisdome teaching and admonishing your selves in Psalms and Hymmes and spirituall Songs singing with grace in your hearts unto the Lord Col. 3. 16. This preaching of Christ is a special argument of the love of the Spouse unto her members as appears by the words of Christ when he saith Peter lovest thou me feed my Lambs John 21. 15. As if he should say this is a great fruit of thy love which I require preach me to my people So the Spouse professing that great abundance of her love to Christ a little before in this Chapter Christ requireth that she will manifest it in preaching him before the Saints As if Christ should say manifest thy love unto me by preaching and publishing me laying open the treasures of life and salvation that are in me unto those that hearken Herein then lieth the performance of a great duty of the Spouse a singular declaration of her love to Christ that she preach him that she publish and lay open all the treasures of life and glory that be in him Secondly Observe That such as preach the Gospell to the Saints must preach to them as to fellow Christians This implieth that those that preach to the people must not Lord it over them not as to be Lords over their faith as the Apostle saith but to be helpers of their joy Paul thoughan Apostle yet he was a Servant of Jesus Christ as in Rom. 1. 1. The Angell said to John which would have fallen downe before him See thou doe it not for I am thy fellow-servant Rev. 21. 9. Those that preach the Gospell must preach as to fellow-members of the same body companions in the faith and Spirit of Christ they should communicate unto them the things they have received from Christ as unto brethren and fellow-members of the same body Thirdly Observe That the most precious treasures of the Gospell should be especially discovered and preached to the Saints So here the companions are said to be such as heare and unto them the Spouse is enjoyned to Preach Christ It is most true that the Gospell is to be Preached to every creature under Heaven yet Christ saith Give not holy things to dogs neither cast Pearls before Swine The precious treasure of the Gospell is to be communicated especially to the Saints and such as have a high esteem thereof to those that have their ears boared of God and made to heare and receive those precious things The Apostle saith We preach Christ crucified even to the Jews a stumbling blocke and to the Gentiles foolishnesse but unto them which are called both of Jews and Grecians we preach Christ the power of God and the wisdome of God 1. Cor. 1. 23. And againe the Apostle saith I am not assamed of the Gospell for it is the power of God unto salvation unto them that believe to the Jew first and also to the Gentile Rom. 1. 16. The Gospell is most effectuall to the Saint they are the companions that hearken to the doctrine of Christ Lastly Observe That the Spouse is to preach Christ onely without mixture of mens traditions Cause me to heare cause me and none besides me to be heard Preach not the doctrines and traditions of men but preach onely the doctrines of my Gospell Christ condemned the Pharisees for that they preached for doctrines the traditions of men and so neglected the doctrine and word of God And now followeth the last verse VERS 14. Make hast my beloved and be thou like a Roe or young Hart
not easily part with Christ when they have got him 411 412 413. The Church doth ascribe all good things to Christ 534. Church The Church compared to Jerusalem in six things 309 310 311. The Church compared to a Dove in eight particulars 360 361 362 363. The Church compared to a garden in six things 498 499 500. The Church is a garden inclosed in three respects 500 501. The Church compared to a Palme-tree in foure particulars 696 697. The Church is sustained with Pillars of truth 436. Christians Strong Christians should strengthen those that are weak 99 753. and feed them with wholsome food 168. The Lord taketh care for young and tender Christians 167. Comfort Comforts All our comforts in Christ are sure 211 112. Christ doth comfort his Church 1. By the ministry of his Sptrit 305. 2. By making hast to help 328. 3. By his presence of grace 305. 4. In the greatest straights 408. 5. By weak instruments 582. 6. By compassing his with mercy 680. Comforts are peculiar 505. Christians in distresse are comforted by others 295. Saints labour to make others partakers of their owne comforts 414 415. Comlie Comlinesse Christ is comely to all Beholders 605. Christ delighteth in the comelinesse of his people 690 691. The praises and prayers of the Church are comely 459 460. Comming The cause of our comming is not from our selves but from him 55 56 57 58. Contrary Christ brings good to his Church by contrary meanes 520. Creatures christ hath command of all creatures 519. Vnreasonable creatures are madet o testifie against unreasonable men 312 313. Communion Saints desire communion with Christ under shadows 392. Saints desire neerest communion with Christ 721. Crowned Christ is crowned with dignitie by the Church 443. Consolations The Consolations of the Gospell doth abundantly refresh the fainting soule 298. Conferre It is an excellent thing for Saints to conferre 591. Continuance saints have no long continuance in their present condition 169. D Danger Christ is a safegard to his Saints in danger 220 221. Saints are ingenuous to acknowledge their owne defects 92. 54. Deformed Saints are deformed to the view of the world 93 94. Directed Saints desire to be directed by Christ 724 725 726. Disquiet Saints ought not to disquiet Christ 317. By Sin 318. by Impatience 318 319. Dispensation Christ doth appeare to his people under every dispensation 724 725 726. The dispensation of the Gospel glorious 345. Doctrine The Doctrine of Christ and of the Gospel is sweet and defireable 27 28 606. Desires The desires of the Saints are 1. To have Christs presence 415. 2. To be neer him 739 740. 3. To be acted by him 772. Christ doth increase and cherish the least desire in his Saints after him 621. 2. Answers them 338 528. 3. Mainfests himselfe the more to his people upon them 529. E Enemes Those neerest to the Church are often her greatest enemies 113 576 577. 2. Those that pretend most religion 113 114. The Church is alwayes troubled with enemies 375. Her enemies are of a devouring nature 375. The churches enemies ought to to be restrained 376. The Church is made magnanimous being indued with power and armes with weapons to overcome all her enemies 177. 464. 466. entertaine Saints do willingly and honourably entertaine Christ 723. Esteeme Christ hath a high esteem of his people beholding them as in himselfe 174 214. Evill It 's a great evill to neglect the things of God 120. The evill of sinne is seene in its effects 121. Eyes Christs eyes are pure and cleane 603 604. example The example of ancient Christians are for direction unto succeeding ages 161 162 163. The example of the Church seeking Christ is a meanes to draw on others to seeke him 589. F Faith It s the nature of faith to hold fast Christ 411. Faith makes men famous 753 754. Faith seeth things to come as if they were 759. Faire The Church is exceeding faire in Christs eyes 340 149. 2. When black in her owne account 95 96. 151. 3. When opposed to her blacknesse 96. 4. When in persecution 587. fellowship The more fellowship we have with Christ the more peace we have 760. Christ desires the neerest fellowship with his Church 548 549. Feast Christ and his Church doe mutually feast together 534. This is amplified in six particulars 197 198 199 200. Feed Christ doth feed his Church 129. Comfortably 457. With satisfaction 626. The Spouse doth feed her Members 468. Friendship There is a mutuall Friendship between Christ and his Church 535 Fortitude Saints are full of fortitude 658. Fruitfull Saints are made fruitfull 1. By communion with Christ 242. 2. By the Gospell 355. 3. By the Spirit 525. The fruitfulnesse of the Saints set forth by the fig-tree in three things 355 356. And by the Vine in three particulars 356 357. Fruits Christ expects fruits from his people after meanes 662 663. 2. Accepts of them 628. 3. Is honoured by them 628. 4. Is pleased with them 526. Foundation Saints rest upon a sure foundation 437. G Glorious Christ is glorious 1. In his graces 98. 2. In his works of grace 181. 3. In all parts of his body 599. unto 616. saints are glorious 1. Above the world 447. 2. With outward glorie 182. 3. Glorious in God 656. 4. Glorious in Christ 657 438. 5. In their goings 674. 6. In their knowledge 682 683. 7. In their wisedome 687. 8. In their purposes 688. 9. In Gospel administrations 758. 10. With an inward glorie 710. Gospel The Gospel is very redolent when displayed and published 43 44. The Gospell administration is more comfortable then that of the Law 351 345 346. 25. The Gospel is most comfortable when it s applyed 296 297 298. The Gospel makes men fruitfull 349. The Gospel fils mens hearts with joy 351. The Gospel gives men a new language 705 706. The precious things of the Gospel are to be preached to the Saints 769. Saints are upright in a Gospel account 79. Gather Christ doth gather his people from all parts of the world 480. Christ doth gather his people in the middest of persecution 473. Garments The garments of the Spouse are very sweet 496 497. Good Saints should as well acknowledge their good as their evill 545. Graces Saints in respect of their graces 1. Have supply from Christ 276. 277. 189. 450. 2. Are fragrant 349. 203 204. 3. Are cherished by Christ 376. 533. 4. Wel pleasing to Christ 490. 532. 5. Proceed from Christ 186. 6. They cannot fal from them 544 Christs graces are 1. Delightfull to Saints 238. 2. Passing sweet 426. H. Head Christ is a glorious head 599 House The Saints are Gods house in foure respects 249. I Idolatrie To leave Christ and follow strangers is shamefull Idolatrie 140. Ignorance The Saints are under much ignorance 144 145. Christ doth bear with his people in respect of their ignorance 146. Saints are not to sit downe at rest in their ignorance 158 159. 160. Saints are
the Lord is here Ezek. 37. 25 26. So that the presence of God manifesting of light life and glory should be the excellency of the heavenly City the new Jerusalem that comes downe from heaven And it 's said in Zeph. 3. 17. The Lord thy God in the midst of thee c. And so it 's said of the new Jerusalem in Rev. 22. 3. 5. The Throne of God and of the Lamb shall be in it and his Servants shall serve him and they shall reigne for ever So that Christ is tied by bands of love to be present with his Church manifesting of divine presence to her and beholding in her his owne beauty and glory So much for the first effect of the Churches beauty and comelinesse in all parts The second followeth where Christ doth as it were breake forth into admiration and great wonderment at her beauty in the whole or in all laid together saying VERS 6. How faire and how pleasant art thou O love for delights THis admiration of the Spouses beauty and pleasantnesse in all parts sheweth the ground of the former speech why the King is held in his Galleries forasmuch as he was so exceedingly ravished and overcome with the beauty and glory of his Spouse This admiration of the Spouses glory is brought upon all those former particulars and therefore the words stand thus as touching the sence of them O Love or O my love how faire art thou and how pleasant art thou in every respect in all parts or rather in all those heaped up together in one For as you see he hath gone by particulars from the foot to the head First he commendeth her goings as with shooes then he likeneth the joynts of her Thighs to Jewells the work of the hands of a cunning workman After this he mentioneth the Navell which he compares to a round cup that wanteth not liquour And her belly to an heap of wheat compassed about with Lillies Her two Breasts are as two young Roes that are Twins And so he ascendeth and saith her Neck is as a Tower of Ivory her eyes like the fish-pools of Heshbon by the gate of Bath-rabbim Her Nose as the Tower of Lebanon that looketh toward Damascus her Head like Scarlet and her haire like the Purple whereby the King is held in his Galleries In summe her beauty is wonderfull in all parts she is comely throughout True beauty consists in the symetrie and consent of all parts if there be a comely and pleasant face and not a comely body or if there be a comely body but not so well favoured a face or if the face and body be both comely and yet some defect in one part or other there is not a compleat beauty But there is no such kind of deformity in the Spouse for she is beautifull in every part she is wholly delectable and full of glory Hence it is that Christ useth such a vehement exclamation saying How faire art thou As before in the first verse when he began to commend his Spouse in her severall parts he used a vehement exclamation thereby to set out his great love and liking of them and the excellency thereof so having finished that particular praise and beginning here generally to commend her he useth the like saying How faire c. That is thou art so beautifull and faire both in every part of thee and in the whole that I know not what words to use to expresse the same neither indeed can it be sufficiently declared And it 's added And how pleasant art thou The word translated pleasant doth signifie sweet amiable sweet comely and gratious he meaneth nothing ãâã ãâã ãâã ãâã ãâã Amaenus jucundus amabilis pulcher decorus gratus fuit else but that she was wholly and altogether declightufll O my love The Spouse is Christs love the only object of his delight the substantive is here put for the adjective ãâã ãâã ãâã ãâã ãâã Amavit dilexit verbum Ahab diligendi esse ardens vehemens significare ali quid tenerum affectione plenum ut sit is diligens justitiam qui in ea sibi places acquiescit eam exquirit persequitur Rivet in Psal 45. 8. The LXX turne it frequently by ãâã ãâã ãâã ãâã ãâã diligo amo and by ãâã ãâã ãâã ãâã ãâã amo and by ãâã ãâã ãâã ãâã ãâã gaudee to note both the exceeding great love of Christ towards her as also all those amiable gratious parts in her to move love and affection in others to her The word here is not the same that is used in Chap. 1. 9. 15. And Chap. 2. 2. And 4. 1. which did signifie loving societie and friendship but this word signifies a sweet in ward affection which is very strong and vehement this notes unto us Christs great exceeding affections to his Spouse besides the sweet compellation the delightfulnesse of the Spouse is enlarged by saying How pleasant art thou for delights For delight or in pleasures or in these pleasures viz. reckoned up before in her particular commendation meaning hereby that she was full of all manner of delight and pleasure she was wholly and every part and piece of her together with all her ornaments and attires or whatsoever did generally or particularly belong unto her was glorious excellent sweet pleasant beautifull comely delightfull c. Now in that Christ doth speake of this beautie in a way of wonderment from the heaping up of all those particulars together in one Hence Observe First That the beautie of the Saints is exceeding great and wonderfull For where there be many goodly things and every one by its selfe to be wondred at for beautie how much may they be wondred at when they come altogether to be heaped up in one The Lord doth bestow many goodly things upon his Spouse he doth deck her with many rich ornaments every one of which is to be wondred at for excellency then how much more when they come alltogether The glorie of the Spouse is the more excellent if wee consider the person that doth thus admire her beautie and that is Christ himselfe who cannot admire any low thing lay all the glorie of Kings before him and it is but drosse he cannot wonder thereat for what is that to his owne glorie and excellency with which the Saints are cloathed what is the glorie and excellencie of the Sunne the Moone and Starres unto him doth he wonder at them Surely he wondereth at the glory and beautie of his Spouse how excellent then is her beautie and glorie wee account those earthly things very rare and excellent that Princes upon earth doe wonder at how much more rare and excellent must these things be that Christ the King of Kings doth wonder at Secondly Observe That Christ doth not only wonder at but exceedingly affect and delight in the beautie and glorie of his Saints He doth not only call her faire and pleasant but he also cals her his love and not only his