wherewith God in Christ had beautified her It is a very faire terme for the greater to give unto the lesser for Christ to give unto his Church yea it is a signe of singular affection for Christ to give unto his Church before shee was arisen before shee was comencer unto his presence Hence Observe That the Church is exceeding beautifull and faire in Christs account Hence it is he gives here such a soul-ravishing title My faire one c. It is a very high expression for Christ to give to his Church but he who knows best what the Church is calls her my faire one But how comes the Church to be thus faire Her fairnesse is a derivative beauty shee is faire and comely in that shee is the Spouse of Christ and cloathed with the robes of his righteousnesse for so soone as ever we are united to Christ our sins are upon him and his righteousness upon us and therefore in Christ the Church is comely It is Christ that gives us life and puts excellent Ornaments upon us to cover our nakednesse and decks us with Jewells and Chaines of gold c. and so we become beautifull in his sight Ezek. 16. 10 13. It is Christ that cleanseth her by the washing of water by the word that he might present her to himselfe a glorious Church not having spot or wrincle or any such thing but that shee â—â—ould be holy without blemish Ephes 5. 26 27. So much for the two amiable Epithites given by Christ unto his Church in the next place followeth his Exhortation and that is laid downe in other two words Rise up and come away Rise up thou or rise up for thy selfe and for thy good 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Surge tibi sit not still under darknesse and superstition lye no longer under the burthen of legall rites and ceremonies for the time is comming on that thou shalt not be under rudiments and traditions but under a more pure Gospel dispensation Thus the Apostle bids us arise from sin he saith Awake thou that sleepest and arise from the dead and Christ shall give thee light Ephes 5. 13. That is let us sit no longer in sin but arise that Christ may give us light Come away Or goe thou or get thee away for thy selfe As God said to Abraham goe thou or goe for thy selfe Gen. 12. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Et abi abi signifying that though no other would yet he should for his owne good get him out from that idolatrous place The Church is not onely to arise and stand still but being arisen to come roundly away as it is said or Matthew that he arose and followed Christ Mat. 9. 9. And James and John lest their Nets and followed him Now Observe from this Exhortation of Christ to his Church First That there remaineth some lump of corruption in the Saints of Christ Else what need Christ call his Church from that security and Earthly-mindednesse but that shee was willing to sit downe in this world and to have her affections somewhat entangled with the cares and pleasures of the flesh Hence it is that Christ calls her with his continuall voice sounding in her ears arise O thou whom I love which art faire in my sight and come away We are ready to mind earthly things and to set up our rest here but alas the holy City where is our freedome is above indeed worldlings are not moved at all with the voyce of Christ for they can feele no tast nor-sweetnesse but in worldly things and it is death to them to heare the voyce of Christ to say Arise and come away they cannot willingly part with their treasure whereon they have set their hearts that is to say their Gold their Silver their Houses and their Lands but such are not worthy of Christ but let all the Saints hearken unto Christ's voyce and follow the Lamb whithersoever he goes Secondly Observe That Christ doth graciously invite his people to come from those things he would have them to forsake .. Arise and come away for thy selfe or for thy good Thus the Lord calls to his people to come out from that darknesse they were in saying Arise shine for thy light is come and the glory of the Lord is risen upon thee for behold the darknesse shall cover the Earth and grosse darknesse the people but the Lord shall rise upon thee and his glory shall be seene upon thee Isa 60. I. When the Lord shined forth upon his people in more glorious discoveries of himselfe he calls them away from their former condition when the Lord discovered himselfe in a Gospell dispensation his people were no longer to sit under the darke cloud of legall ceremonies Therefore let us follow the Lords call unto any dispensation of his and not to be over confident of our present ways we must remember the Lord did depart out of the Sanctuary into the Temple and out of the Temple into the ministry of John Baptist and out of John Baptist into that of Christ and his Apostles We know not what the Lord may yet bring us unto there are many glorious Prophecyes yet to be fulfilled and many glorious things are spoken of the new Jerusalem which shall descend downe from above where there shall be no need of the light of the Sun or of the Moon If the Lord shall call us from those wayes wherein we have injoyed God formerly unto an higher dispensation let us be willing to heare his voyce and to follow the Lamb whithersoever he goeth Our happinesse lies not so much in this or that forme but in the injoyment of our beloved So much for Christs Exhortation to his Church the Reason of his Exhortation followeth VERS 11. For lo Winter is past the Raine is over and gone The Church had a longing desire after a neer communion with Christ who had made some discoveries of himselfe unto her now it remaines that shee draw neer unto him to which end Christ useth quick Arguments to quicken her up to this duty his motive is from the opportunity and fitnesse of the time and therefore he saith first of all for lo the winter is past c. Winter is a time of cold hardnesse storm and tempest 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Inde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cha'd Hyems tempestas pluvia when all things lye as it were barren under Frost and Snow and cold Blasts there is no pleasure to be taken then But in the Spring time all sweet and pleasant things spring and bud forth whereas in winter all flowers and fruits are consumed and as for Exusu Chaldaeo um School in Pentaglot travell it is difficult and walking is unpleasant therefore saith Christ Pray that your slight be not in the winter Matth. 24. 20. But in the Spring time all those things are pleasant then there is the melody of the singing of Birds then there is comfort and solace to be taken in walking abroad The
Here the Church rendereth a reason of that her most earnest desire which shee hath to be joyned with Christ and enjoy a more full and neer communion with him Thy loves c. By loves she meaneth favour and acceptance and she speaketh in the plurall number 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1. To declare the plentifulnesse of Christs love and withall that great comfort and joy she received by the aboundance thereof 2. In that she had not Christs love only but also the fruits thereof namely her love to Christ Christs love to her being as the cause her love to Christ as the effect her love to Christ a reflection of his love wherewith he loved her first according to that in 1 John 4. 19. Wee love him because he first loved us better then wine or good more then wine 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Est bonus utilis jucundus suavis pulcher laetus commodus aptus idoneus beatus fuit The word good is of a large extent and is used for that which is fair sweet pleasing profitable or commodious causing joy and comfort The same word is used in Gen. 24. 16. where it is said the Damsell was faire to looke upon That is shee was of a good countenance And we have the same word in Esther 1. 10. where it is said the Kings heart was merry with wine So that by good the Church meaneth profitable sweet pleasant comfortable and full of salvation for it is the love of election of adoption justification of righteousnesse and sanctification and therefore a very sweet and comfortable love Better then wine Wine is one of the most precious comfortable and delightfull creatures that is in the world It is here put synechdochically as one pleasant species or kind for all the rest and because Wine is the principall thing in Feasts and Banquets it is here put for all dainty pleasant sweet comfortable meats and drinks used in the banquets of the great ones of the world The Verse being thus opened let us draw some Observations from it Obser 1. That such as have the least tast of Christ's love are impatient and restlesse in their desires after the nearest fellowship and communion with him Hence it is that the Spouse here breaketh forth into such a speech with an exclamation being full as it were of divine passions and of enflamed love saying let him kisse mee c. This was grounded upon some tasts of Christs love for Christ had not spoken as yet to the Spouse but shee on a sudden as it were without any word from Christ utters this vehement exclamation of hers and that without any other ground then that his love is better then wine See this in the Apostle he counted all things but dung 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dogs-meat that he might win or gain Christ that is that he might get more neerer communion with him and that hee might be satisfied with a larger portion of his fulnesse and yet the Apostle goes higher then this and desires to be dissolved and to be with Christ that so hee might enjoy the highest communion of all The Church here desires Christs manifestation in the flesh that shee might enjoy him in a Gospel-dispensation and have sweeter discoveries of his favour so in like manner the Church of the New Testament who did enjoy all the priviledges of the Gospel yet she goes higher in her affections and desires Christs last comming that so she might enjoy him in that heavenly everlasting communion which the Saints shall enjoy hereafter 2. Observe that Christ hath given more sweet and comfortable pledges of love and reconciliation to his people under the Gospel then he did under the Law Hence it is that Christ telleth his Disciples and saith Blessed are the eyes that see that yee see For I tell you many Prophets and Kings have desired to see those things which yee see and have not seen them and to hear those things which yee heare and have not heard them Luk. 10. 24. To this purpose is that of the Apostle in Heb. 12. 18 19 20. For you are not come unto the mount not to be touched and that burned with fire Nor unto blacknesse and darknesse and tempest and the sound of a Trumpet the voyce of words c. By the mount is mount Sinai whereon the law was given and by all those expressions of darknes and tempest and fire wee are given to understand the slavish servile and fearfull condition of them who were under the law and how farre short their condition came of the excellency of our condition who are under the Gospel And hee saith further Vers 22. But yee are come un o mount Sion and unto the City of the living God the heavenly Jerusalem and to innumerable company of Angls to the generall Assembly and Church of the first-born which are written in heaven c. By mount-Sion he meaneth the Church under the Gospel whereof mount-Sion was a type Psal 14. 7. And the Doctrine of the Gospel was to goe out of Sion Isa 2. 3. And by all the other expressions he sheweth the happy condition of them who are under the Gospel It is the same argument for substance that the Apostle uses in Rom. 6. 14. For sinne shall not have dominion over you for yee are not under the law but under grace That is now having such manifestations of grace under the Gospel sin shall not take such advantages against you as to keep you under or to enthrall you as it did those under the Law Againe Christ hath powred out a greater measure of his spirit on his people now in the times of the Gospel then before The Saints of old have had the same spirit for substance but not for measure the spirit was given out unto them by small drops but in the times of the Gospel it was powred out in showers and abundance Tit. 3. 6. The word translated abundantly signifies Riches which notes not only the pretiousnesse but the plenty and superabundancy thereof And it is said when hee meaning Christ ascended up on high and led captivity captive he did withall give gifts unto men Ephes 4. 8. In these words the Apostle alludeth to an old custome of the Jewes who in dayes of great joy and solempnity did use to send gifts and presents one to another as we read in Neh. 8. 10. 12. The people did eate and drinke and send portions This the people did in token of their joy after their redemption from captivity So when Christ ascended up on high as in the day of his Majesty and Inauguration in his Kingly seat and Chariot of triumph he sent plentifull portions and gifts of his holy spirit into the hearts of his people Now in that Christ powrs out more abundantly of his spirit in the days of the Gospel then before the spirit of evidence and demonstration the spirit of revelation and knowledg as it is called in 1 Cor. 2. Herein Christ
hide me he shall set me up upon a Rock Psal 27. 5. That is he shall keep me safe as in the most holy of his Sanctuary into which none might enter but the Priest Levit. 16. 2. And therefore it is called Gods hidden place Ezek. 7. 22. And the Saints are called hidden ones Psal 83. 4. because they are hidden of God in his Tabernacle in the evill day And their life is hid with Christ in God Collos 3. 3. Christ therefore is a Chamber of safety and preservation to his people in evill times So much for the fruits or effects ensuing the most fervent Prayer of the Church Now followeth her protestation of ingagement in these words We will be glad and rejoyce in thee we will remember thy love more then Wine the Vpright love thee In these words the Church declareth how much her affections are ingaged to Christ for all his love manifested unto her her affections of joy and delight and of love are fixed upon him and also her mind or Senses one Sense namely the Memory is put for all the rest to record his love and that before Wine which is one of the most delightfull creatures to the nature of man under the Sunne as if shee should say looke how the affections and minds of worldly men are ready to rejoyce in and to remember Wine or any Worldly delight Even so and much more will we rejoyce in thee with spirituall mirth and gladnesse and we will celebrate and magnifie yea we will record and make mention of thy loves above all the pleasures and delights which are to be found upon Earth We will be glad and rejoyce The word Glad in the Originall signifieth to exult and rejoyce exceedingly and to leap for joy and to triumph 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Exultavit gestijâ— gaudio laeâ—i tiâ animi loetitiam gestu corporis expressit exilivit gâ—udio loetatus fuit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 exulto ge in tripadio with outward gladnesse expressed by the gesture of the body and by the countenance answerable hereunto is the Greeke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which also signifies exceeding great joy such as is expressed by outward signes of the body as by an outward leaping of heart and mind It is rendered by our Translation Judges 24. Exceeding joy The same word is also used by which Mary joy'd for being the Mother of Christ Luke 1. 47. And rejoyce The word signifieth joy and pleasantnesse also metapherically to shine because joy and prosperity is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I â—aetatus hilaris fuit metaphoricè câ—aruit luxis often signified by the name of light as in Esther 8. 16. The Jewes had light and gladnesse And so in Psal 97. 11. Light is sowen for the righteous That is comfort and joy is reserved for the righteous after all their troubles Light is sweet and pleasant Eccles 11. 7. So this rejoycing is such a joy whereby the mind is refreshed and the heart comforted So the sum of the words We will be glad and rejoyce is this we will be comforted and refreshed inwardly and we will exult and triumph outwardly these are the comforts shee findeth in the Kings Chambers wherein Christ revealeth to her the secrets of his Fathers bosome and the Mysteries of his Kingdome and where he sheweth her those Heavenly treasures and rich Ornaments and glory which he reserveth for her and assureth her of from-whence ariseth all her spirituall joy and gladnesse We will remember thy love more then wine The word Remember signifieth to record rehearse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Recordatus fuit meminit memor fuit in hiph recordari fecit memoriam constituit in memoriam celebravit Signisicat id quod in corde reservatum and to make mention of a thing to recall into the mind to celebrate the memoriall of any thing So the Church ingageth to remember and to beare in mind and to tell abroad and to rehearse all the sweet pledges and manifestations of Christs love unto her Now the Memory is the Store-house of the soule wherein we lay up things for our use and bring them forth as we have occasion to use them it is as Christ saith of the Kingdome of Heaven Like a Treasury out of which a man bringeth forth things new and old Mat. 13. 52. Our memory is that in which we record and set downe the things that we would remember it is as a Booke of Accounts as we use a Booke outwardly so the memory is that we use inwardly David saith in Psal 119. 11. I have hid thy word within my heart that is that I might not forget it it is a metaphor taken from pretious Jewells and treasures which men lay up and hide safe from danger So in Mat. 13. 44. The Kingdome of Heaven is like to treasure hid in the Field which when a man findeth it he hideth That is he concealeh it and makes it sure to himselfe lest any should beguile him of it Thy loves more then wine That is those manifold and various manifestations of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thy loves which are better and shall be more remembred by us then the most fragrant wine one pleasant species or kind for all other pleasant things in the world Yea we will remember thy loves every particular love not one of them shall be forgotten of all those severall loves wherewithall thou hast loved us I passe this because we had the like in the first Verse The Vpright love thee It is in the Hebrew uprightnesses or righteousnesses love 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thee whereby the abstract is put for the concrete for it is meant righteous or upright persons who have upright conversations and upright hearts So in Jer. 50. 31. Behold I am against thee O thou most proud that is O thou most proud person So in Prov. 13. 6. Wickednesse overthroweth sin that is it overthroweth the sinner And againe Nehem. 12. 31. And I appointed two great Thanksgivings that is I appointed two great companies of Thanksgivers So here Vprightnesses love thee that is holy and upright men such as have washed their Garments in the Blood of the Lamb such as were the Virgins before mentioned doe with pure and upright affections love Christ But here we must take notice that the uprightnesse which the Scripture attributeth to the Saints is not to be understood of a legall uprightnesse or perfections for that they cannot possible attaine unto but it is to be understood First of the sincerity of the mind and uprightnesse of the heart it is a single perfect and upright heart as Gen. 17. 1. Walk before me and be upright that is be thou sincere or upright the same word that is here translated upright is in many places of Scripture Translated perfect as Job 1. 1. Now the Saints are perfect in Christ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Integer perfectus corpore vel animo absolutus completus their head and they
godly Master Borroughs the Dung-cart that goes Mr. Borroughs in his Moses Choice through the City into which every one brings his filth and casts in So that it is as much as if the Apostle had said we are despiseable and odious to the outward view of the People and loaden with reproaches and revilings not worthy to be accounted of or esteemed among men yea as men not fit to live in the World But comely Hence Observe Though the Saints are black in themselves yet they are faire in Christ Else they were not fit to match with Jesus Christ it is confessed they are black of themselves but when Christ comes to marry the soule unto himselfe he putteth a kind of divine lustre and beauty upon it whereby he makes it glorious like himselfe yet it's true that we have sinned and have come short of the glory of God but Christ restoreth this glory in us againe this is that the Apostle telleth us when he saith Christ loved the Church and gave himselfe for it even as a Husband giveth himselfe unto his Wife but to what end doth Christ thus give himselfe unto his Church That he might sanctifie and cleanse it with the washing of water by the word that he might present it to himselfe a glorious Church or Spouse not having spot or wrinckle or any such thing but that it should be holy and without blemish Ephes 5. 26 27. And againe he saith Col. 1. 22. Christ hath reconciled us in the body of his flesh through death to present us holy unblameable unreprovable in his sight The Saints are thus glorious in the eyes of Christ in two respects First in respect of Justification so they are absolutely faire and compleat in him They are absolutely freed and discharged of sin being cloathed with Christs righteousnesse they shine forth most gloriously in the beauty thereof And in this sence the Church is pure and undefiled in this World and yet not free from sinfull imperfection But still we must remember our beauty is not connaturall with us but it is a derivative and a borrowed beauty the Saints who are the Members shine in the glory and dignity of him that is head and the Church who is the Spouse of Christ shineth in the beauty of him who is her Husband Secondly the Church is comely in sanctification shee is not onely faire from Christs fairnesse and from his imputative righteousnesse but also in those graces which shee hath received from Christ even in those inherent graces infused into her soule by the Spirit of grace Sanctification is a restoring of the Image and of the glory of God in mans heart making of it conformable and like unto the image of God so saith the Apostle Col. 3. 10. Having put on the new man which is renewed in knowledge after the Image of him that created him Now the new man here spoken of is nothing but the changing of the will to holinesse and righteousnesse wherein consisteth the image of God Secondly in that the Church doth set forth her fairnesse by opposing it against her blacknesse Observe That the Churches fairnesse appears the more in that it is opposed to her deformity Thus it is in nature those that are beautifull appeare to be so most of all when they are compared to them that are deformed As that which is evill appears to be more evill when it is set against that which is good so that which is good appeareth to be more good when it is set against that which is evill The Apostle saith That sin by the Commandement became exceeding sinfull Rom. 7. 13. The Law saith he is holy just and good and sin wrought in me death by that which is good That is by the Law Was that then which is good made death unto me God forbid saith he but sin that it might appeare sin That is being opposed to a holy Law And so the Apostle speaketh in respect of the grace of God Where sin abounded grace 〈◊〉 much more abound Rom. 5. 20. That is grace did not onely countervaile with sin but above measure out-passed it So that if sin reigned unto death even so might grace reigne unto eternall life The power of grace appeareth to be most potent when it 's opposed to the power of sin As black spots in the face make it shew the fairer so the deformity of the Church makes her beauty to be the greater It must be excellent beauty that must cover such deformity it must be infinite and divine beauty that can make the Church in the middest of sin and sorrow say I am comely As the tents of Kedar as the curtains of Solomon Now forasmuch as the Church doth illustrate her blacknesse by the tents of Kedar or by those that dwelt in those tents who though they were black in colour yet very rich in precious things as gold and precious gems Observe That though the Church be deformed and blacke outwardly yet shee is very desireable and beautifull inwardly Notwithstanding Kedars tents were not desireable yet Kedar was full of riches and substance for which it might be desired So the Saints although they are disesteem'd by the world yet they are desireable of Christ The Kings daughter is all glorious within Psal 45. 14. That is shee hath her heart adorned with divine grace as faith hope love c. The Apostle prayed that the Ephesians might be strengthened in the inner man and that Christ might dwell in their hearts by faith Ephes 3. 16 17. And again he saith in 2 Cor. 4. 16. For this cause we faint not but though the outward man perish yet the inward man is renewed day by day By the outward man is meant our bodies our persons and condition by nature which is much depressed by sin and misery and by the inner man he meaneth the regenerate part which is renewed by the holy Ghost and also strengthened daily to beare pressures and afflictions The Temple at Jerusalem was a type both of Christ and of the Christian Church and the greatest glory was inward in the holy of holies and all the glorious Vessels in the Tabernacle did prefigure the glory of the Saints 2. Whereas she doth illustrate her beauty by Solomons curtains observe The graces of Messiah are farre more glorious then all the glory of the world The curtains of Solomon unto which the allusion is made must needs be very glorious answerable to the rest of his glory Wee read in Scripture that there was no glory in the world comparable to his glory the Queen of Sheba was astonished when she beheld it Also we may understand by the tapistry or curtains of Solomon all the glory of his house of which we read of 1 King 10. 1 2. How surpassing them must the glory of those graces be which Christ adorneth his Saints withall whereof Solomons curtains was but an earthly shadow or type Now if the spirituall comelines and beauty of the Spouse now in
still under their Government bestir and put forth thy selfe to know what I have given thee in trust forsake false Teachers and Brethren and follow the steps of those that have been faithfull unto me Christ willeth his Church to come away from those flocks of his Companions and not to walke in their ways for though they pretend to worship Christ yet they observe nothing but mens Traditions By the footsteps of the flocke If thou wilt find me where I doe feed my sheep that thou mayest joine with them and not follow strangers Goe forth by the footsteps of the flocke The word here Translated footsteps signifies the end of a thing as in Psa 119. 33. I will keep thy Commandements unto the end Hence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Calx calcaneus extremum pedis inde lateest finis extrema pars Kimchi addit merces quia extremum laboris est Buxt in Lex Vox 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 proprie significat calcem calcaneum plan tam pedis seu vestigium quia planta ul timaest pars corporis humani ideo per metaphor significat omne illud quod finem vel operis alicujus vel studij perinde atque fructus quidam consequitur sive id studio quaeratur sive non quaeritur imò etiam si operans nolit ut sequatur Moller in Psal 119 33. Sic 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 finis apud graecos pro fructu emolumento quod ex re quacunque capitur usurpatur Legh in Crit Sac. also it signifies reward because reward is given at the end Psal 19. 12. In keeping of thy Commandements there is great reward Reward is the end of obedience but properly it signifies the heele or footstole and sometimes the footsteps or print of the feet because the footstole or heel is the utmost part of the body Now by footsteps are meant the print of the feet or the way trodden out before us so we are told by the Apostle That because Christ hath suffered for us leaving us an example that we should follow his steps who spake no sin c. 1 Pet. 2. 21 22. So that to follow Christs steps is to take him for an example it is a borrowed kind of Speech taken from Painters that draw out the forme or fashion of a thing or a School-master that writes a coppy for an example to his Schollar Such a forme and patterne hath Christ given to his Servants wherein they are to follow his footsteps Of the Flocke Some read it Of the flocks and indeed the word Tson lacketh the Plurall number in forme of declension but not in sense and signification so that it may be taken either Singularly or Plurally according as the words will beare But I rather here take it in the singular number because Christ doth oppose his owne onely flock unto the flocks of his companions as he himself being that onely great Shepheard is opposed to his companions and generally Christ hath one flock and one fold John 10. 16. And he calleth his Church his flock and the flock of his pasture Ezek. 34. 22 23. And in Song 6. 9. My Dove saith Christ and my undefiled is but one Now the flock being the Saints whom we must follow their footsteps are their faith and obedience for so we are taught to walke in the footsteps of the faith of our father Abraham Rom. 4. 12. And so of all the godly that went before us the Author to the Hebrews saith That by faith the Elders obtained a good report Heb. 11. 2. That is they left a good report or example behind them And in Chap. 12. 1. he calleth them a cloud of Witnesses by which expression the Apostle seems to allude to that cloud whereby the Children of Israel were led and directed withall Exod. 13. 21. So that as that cloud guided the Children of Israel from Aegypt to Canaan so this cloud of witnesses towit that multitude of the faithfull that went before us may direct us as by their example in the holy and spirituall wayes of Jesus Christ And thus the Apostle expostulates with the Corinthians and saith Walked we not in the same Spirit walked we not in the same steps towit that Titus did 2 Cor. 12. 18. So that to walke in the same steps with the Saints is to walke in the same faith in the same Spirit in the same obedience with them Now by a little recapitulation you may take the words yet a little more fully thus Goe forth for thy selfe or get thee forth That is from thy blacknesse and superstition get thee out of thy selfe out of the world out of thy former course put thy selfe forward set not up thy rest here but up and be doing be not alwayes to seek but goe forth by the footsteps of the flocke in the footsteps of former Christians Abraham Moses and David and of all the Prophets and Apostles Now as for these latter times they are Apostate times wherein Antichrist hath darkened the whole Earth but look to evangelicall times and walke as John Peter and Paul and the rest of the holy men of God did in their times Christ proceedeth to a second direction And feed thy Kids beside the Shepheards Tents Kids are young Goats which sometime signifie the wicked as being opposed to the sheep of Christ Matth. 25. 32. yet notwithstanding Kids were offered up in Sacrifice in the Law and so prefigured Christians offered up as a living Sacrifice to God And Christ himselfe was figured out by Goats and Kids Heb. 9. 12. And the people of Israel were to offer a Lamb without blemish from the Sheep or from the Goats Exod. 12. 5. So that the flocks in Scripture did comprehend both Sheep and Goats for so the Hebrew word Gedi signifies So we may take it of any young ones of the flock 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Inde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Haedus caprarum ovium Schind in Pentaglot By these Kids here we may understand them of young Christians such as are tender and not able to shift for themselves these Christ would have to be nourished and fed not with humane doctrine but with the sincere milke of the word 1 Pet. 2. 2. And thus Christ commandeth Peter to feed not onely his sheep but his young and tender Lambs John 21. 15 16. So that Christ would have the Church take care of young Saints that they might not want food but that shee might find pasture for them Beside the Shepheards Tents The word Gual Translated beside signifies sometimes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 against sometimes neere sometimes oppositively sometimes with and sometimes above which causeth diverse Interpretations First Beside the Tents or Tabernacles of the Shepheards By which Shepheards we may understand such as are called Christs Companions Vers 7. And then we must read Above the Tents that is thou shalt feed thy Kids with more divine and heavenly food then those false Shepheards can give thou shalt not feed them with humane doctrine
Christ far excelleth all the great ones of the world for beauty sweetnesse and comfort So is my beloved among the sonnes c. Christ was the first-borne of God and therefore he was set above all the Kings of the Earth Psal 89. 28. The first borne among the Jewes was the principall and had three prerogatives first a double portion of goods Deut. 21. 17. Secondly the rule or government 2 Chron. 21. 3. Thirdly the Priest-hood Numb 8. 14. 15. Now Christ is called the first-borne of God to shew that he is to be worshipped and honoured above all things he is said to be the first-borne of every creature and the first-borne of the dead that in all things he might have the pre-eminence Col. 2. 15. 18. And therefore was to be worshipped of all the Angells of God Heb. 1. 6. And is the Prince of the Kings of the Earth Revel 1. 5. Thus much for the comparison it selfe now followeth the fruits or effects thereof I sat downe under his shadow with great delight and his fruit was pleasant unto my tast Here the Church declareth the fruit of Christs shaddow and fruitfulnesse and withall expresseth her earnest affection that she hath to be kept under Christs power and under his protection from persecution and affliction Vnder his shadow c. This comfortable shadow is the shield of protection and defence The tree shaddoweth from the heat of the Sun so Christ shadoweth from the wrath of God and from the persecutions of men The shaddow of Aegypt that we read of in Isa 30. 2. and the shadow of Heshbon Jer. 48. 45. signifie the defence wherein men trusted now such a shadow of defence is Christ unto his people I sat downe with great delight We may read the words thus I much desired that I 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Desidera vit optavit cupivit concupivit might sit c. The forme of the Hebrew word doth increase the signification so that it noteth a continuall and fervent desire of that which is pleasing delightfull or profitable so that the sence is as much as this I did much please and delight my selfe to sit under his shadow c. By siting is meant abiding or resting as in Psal 91. 1. He shall lodge or abide under the shadow of the most high The shaddow of a tree is comfortable and doth refresh those that are parched with the boyling heat of the Sun The Church is under hot persecutions being in the world as a lilie among thornes she is also under wrath reveiled by the Law therefore she taketh so much delight under Christs shaddow in him she findeth rest and peace and therefore she siteth downe and remaineth under his shaddow because he hath delivered her from the wrath to come 1 Thess 1. 10. In whom she hath peace though in the world she hath tribulation John 16. 33. now she proceedeth to an other fruit of his goodnesse And his fruit was sweet to my tast The Church acknowledgeth that she is not delivered only from evill but made partaker of his goodnesse Fruits signifie graces and good workes Mat. 3. 8. and Gal. 5. 22. and they also signifie a comfortable reward Psal 58. Prov. 27. 18. but here wee may take them for the words and workes of Christ First Christ's words are sweet for David cries out most pathetically saying How sweet are thy speeches to my palate beyond hony unto my mouth Psal 119. 103. The Jewes confesse That never man spake like him and Peter saith Lord thou hast the words of eternall life Joh. 6. 68. Secondly Christ's workes are sweet his worke of incarnation taking our nature upon him his worke in our nature killing of sinne by his death and resurrection and all the fruits of them which are communicated unto us by the Gospel his glorious ascension in our nature leading captivity captive and giving spirituall gifts unto men his sitting at the right hand of Majesty in our nature making continuall intercession for his people his protection in times of trouble his presence in the middest of persecution in a word all the workes of his mediatourshipp are sweet yea pleasant and pleasure it selfe unto us From the first of these effects Observe That Christ is a shadow of protection unto his people As Trees are a shadow from the hot scorching sun so is Christ a shadow unto his people from the heat of the wrath of God and from the persecutions of the world Thus the Lord promseth in Isa 4. 6. There shall be a Tabernacle for a shadow in the day time from the heat and for a place of refuge and for a covert from storme and from raine The Lord doth promise by this Tabernacle to be a defence unto them against all dangers and annoyances set forth by allusions as to the cover of the Tabernacle Exod. 36. 19. and the use of the cloud Psal 105. 39. And thus wee have the Prophet saying Thou Lord hast been a strength to the poore a strength to the needy in his distresse a refuge from the storme a shadow from the heat when the blast of the terrible ones is as a storme against the wall Isaiah 25. 4. Secondly Observe That the Saints are much delighted and refreshed by this shaddow of Christ's protection I fate downe under his shadow with great delight c. Hence it is that the Psalmist cryeth Hide me from the conspiracie of the wicked and from the rage of the workes of iniquitie Psal 64. 2. This comfortable shadow this sheild of protection the Saints most of all desire in the suns heat of persecution hither they flie as Doves unto their culture house as the Child in the mother lapp Christ was a shadow unto his Church in respect of the weight of her sinnes she being terrifyed with the curse of the Law which herselfe could not beare now under this distresse of mind she flyeth unto Christ for succour to be shrowded and protected by his grace and to be covered by his righteousnesse from that terrible curse When the soule is full of restlesse vexations fluctuating and tumbled up and downe in a whole Ocean of perplexities and fears and can see no shoare no land no creek or haven of comfort then it must into the Arke then it uses the Soliloquie of the Psalmist returne unto thy rest O my soule then it cries out with the blessed Martyr O! none but Christ none but Christ there 's my Arke there 's my rest there 's my refuge there I shall fiinde reliefe and releasement or else no where Christ will be a calme to me after a storme he will dispell and drive away all these clouds he will hold my head above the water and keepe me from sinking he will be light and joy and unspeakable solace after al these distempers thus the poore afflicted soule as a Prisoner of hope as the Prophet speakes Zach. 9. 12. returnes unto Christ as to it 's strong hold Christ is called the propitiat orie Rom. 3.
above all other societies whatsoever because unto her Members are committed the Oracles of God as the Apostle speakes of the Church of the Jewes Rom. 3. 2. unto whom also pertained the Adoption and the glorie and the Covenants and the giving of the Law and the service of God and the promises Rom. 9. 4. Secondly Jerusalem was eminenter then other places for it is said they went to Jerusalem and down to Aegypt and other places so the Church is from above Gal. 4. 26. because it hath its originall from above and steeres its course towards heaven above Thirdly Jerusalem was a Cittie compact in it selfe Psal 122. 3. So is the Church the body of Christ compact and knit together by joynts and legiaments as it is in the naturall body for so the Apostle telleth us that The whole body of the Church is fitly joyned together and compacted by that which every joynt supplyeth c. Ephes 4. 16. Fourthly Jerusalem is a free Cittie and had many Citie-priviledges and immunities so is the Church Gaâ— 4. 26. Jerusalem or the Church which is above is free The Law was delivered in a most terrible manner on Mount Sinai and the effects thereof was nothing but bondage but after it was sent out of Zion and out of Jerusalem with the Spirit of grace and adoption and brings with it cheerefulnesse and libertie so though Agar geâ—dereth to bondage yet Jerusalem which is above is free Fifthly Jerusalem was the seat of God chosen from all places of the world as appeares Psal 132. 13 14. For the Lord hath chosen Zion â—he hath desired it for his habitation this is my rest for ever here will I dwell for I have desired it So the Church of Christ is his seate where he dwels and holds forth the word of life and distributes the rich treasures of grace and glory and doth beutifie it with all heavenly excellencies and priviledges of salvation Sixthly Jerusalem was the joy of the whole earth Psal 48. 2. So is the Church the joy and comfort of the word what are all the men in the world besides the Church is the seate of saving truth and is built upon the foundation of the Prophets and Apostles so that the Church is the depository of the truth that orbe out of which this glorious light shines forth and unto the Church pertains the Covenant and the promises as you heard before So much for the Parties charged Now wee proceed to the manner of the charge By the Roes and by the Hindes of the Field Some render these words thus Tarry ye abroad with the Roes or with the Hinde of the field Wee may understand it thus Yee that are by the Roes that is yee that feed your flocks abroad in the Feilds where the Roes and Hindes runne The meaning may be this get you abroad for a while take your pleasure and doe what you will only disquiet not neither vexe my beloued This is spoken by the Church after the manner of men and their wives who when they would talke off secret matters or take their rest and be quiet will bid their Children and servants get them abroad and recreate themselves where they will for a while Indeed some take the words as if the Oath were by the Roes and by the Hindes which cannot be but improper and onely figurative because Oathes and Adjurations are by the name of God onely Deut. 6. 13. We may read it among the Roes so doth Arius Montanus rather then by the Roes because the Letter Beth is here prefixed which signifieth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In capreis in Or among more properly then by The Church doth in her charge to the Daughters of Jerusalem take these creatures to wit the Roes and Hinds as witnesses against them if they neglect their charge an example we have in Deut. 30. 19. I call Heaven and Earth saith Moses to record this day against you c. This obtestation of Heaven and Earth is meant the creatures in Heaven and Earth We have the like expression in Josh 24. 27. This stone shall be a witnesse saith Joshua unto us for it hath heard all the words of the Lord. This figurative Speech is as much as if Joshuah had said to the people thus this stone shall as truely witnesse against you if you shall falsifie your promise and Covenant as if it had heard the words that were spoken Hence Observe That unreasonable creatures are called to testifie against men that deale falsly with Christ Suitable to this is that in the Prophet Jer. 2. 12. Be astonished O yee Heavens at this and be yee horribly afraid be yee very desolate saith the Lord. Implying that the very senselesse creatures were they apprehensive of such evills would abhor such dealings and tremble to thinke what the issue of them would be or that such courses were such as might justly fill Heaven and Earth with astonishment And so in Isa 1. 2. Give eare O Heavens and heare O Earth c. Because men are obstinate and senselesse the dumb creatures are called upon as more ready to heare and obey Gods word then they and are therefore witnesses for God against them And in Psal 50. 4. He will call to the Heavens to judge his people that Heaven Earth may beare record And in Job 20. 27. The Heavens shall reveale his iniquity and the Earth shall rise up against him Let us consider the nature and condition of these Roes and Hinds and then we shall see how fitly they are here brought in in this obtestation or adjuration 1. The Roes and Hinds are wild Beasts of the Field 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Militia congregatio populi axercitus and have their names of Armies and Powers and by wild Beasts the people of the world who are not of God are named so that his people are admonished not to provoke Jesus Christ least these wild Beasts among whom they live should be made instrumentall to afflict them 2. These Roes and Hinds are set forth in Scripture for their swiftnesse of foot as in 2 Sam. 2. 18. which being referred to Gods judgements may signifie the swiftnesse of Gods judgement on them that shal break this adjuration 3. These creatures are also commended for their mutuall love one to another by them is the love betweene man and wife set forth as in Prov. 5. 19. Let her be as the loving Hind and as the pleasant Roe c. That as the Males and Females of these Beasts doe dearly love one another so is the unfeighned love betweene man and wife and also betweene Christ and his Church for Christ himselfe is likened to a Roe or young Hart in Vers 9. 4. These Beasts are very much desirous of the highest places this is a property given by the Prophet Habakkuk to the Hinds when he saith The Lord will make my feet like the Hinds and he will make me walk upon mine high places Habak 3. 19. So should the
hath of the spirituall anointing of his Spouse is that it farre excelleth all delightfull and sweet smelling odours in the world synecdochically signified by ointment of sweet spices one pleasant spicies or kind for all the rest Christ proceedeth in the commendations of his Spouse saying VERS 11. Thy lips O my Spouse drop as the honey-combe hony and milke are under thy tongue and the smel of thy garments is like the smel of Lebanon HEre are in this verse two things highly praysed in the Spouse First Her speech Secondly Her sweet savour Her speech is compared First To the sweet droppings that distill from the honey-combs in these words Thy lips drop as the honey-combs Secondly Her speech is not only most sweet but wholsome and nourishing which is expressed in these words Honey and milke are under thy tongue Lastly The sweet savour of the Spouse is commended in that it is added And the smell of thy garments is like the smel of Lebanon Thy lips drop as the honey-combe c. By the lips of the Spouse is meant her speech both private and publique whereby shee uttereth most sweet and delightfull words to wit of faith and holinesse such words of preaching his doctrines extolling his praises are as pleasing to Christs eares as the honey-comb it selfe is pleasant to the tast And he putteth the lips which are some of the instruments wherewith a naturall voice is framed and words are uttered for the speech it selfe or things spoken By this similitude of the honey-combe the word of God is praised in Psal 19. 10. where it is said that the judgements of the Lord are sweeter then the Honey-comb or the droppings of the Honey-comb that is that which commeth forth without pressing and is counted the sweetest and purest honey Now by this comparison is meant that as the sweet drops of Honey that distill from the Honey-combs so be the words that come from her mouth Hence Observe That the speech of the Saints in their prayers and praises are sweet and gracious Christ tells us That out of the abundance of the heart the mouth speaketh and a good man out of the good treasure of his heart bringeth forth good things c. The language of Canaan is a pure language and lips that are pure drop forth pure words When the heart is cleane the mouth speaketh pure things Where there are lying slandrous words taunts and revilings and much vaine babling these proceed from the evill treasure in mans heart But they whose lips drop as the Honey-combs have their Speech alwayes gracious powdered with salt to know how to answer every man Collos 4. 6. Even such as minister grace to the hearers Ephes 4. 29. As grace was powred into the lips of Christ Psal 45. 2. So by the communication of his grace the speech of his people is made gracious The Prophet complained That he was a man of polluted lips then the Seraphin flew unto him with a hot coale in his hand which he had taken from the Altar with the Tongs and touched his mouth and said lo this hath touched thy lips thine inquity shall be taken away and thy sin purged Isa 6. 5 6 7. All our sufficiency is of God as saith the Apostle 2 Cor. 3. 5. And therefore all holy speech proceedeth from him for none can say Jesus is the Lord but by the spirit of God 1 Cor. 12. 1. But now further the speech of the spouse is not onely most sweet but wholesome and nourishing which is expressed in the following words Honey and milke are under thy Tongue Honey and milke are for nourishment it is said of Christ in his Child-hood Butter and Honey shall he eate untill he have knowledge to refuse evill and doe good Isa 7. 15. The Land of Canaan is called in sundry places of the Scripture a Land that floweth with Milke and Honey meaning that it had abundance of all things profitable and pleasant for this life understanding by Milke things of necessary and profitable use and by Honey things of pleasure and delight and so the holy Spirit here doth meane the sweet comfortable and nourishing words of faith love and the like Also we may understand fit food for all sorts of Christians both for strong ones and weake ones Milke most properly belongeth to children as appears 1 Cor. 3. 2. Heb. 5. 12 13. And Honey to them of more strength as examples of the Scripture and reason it selfe teacheth in Jonathan Sauls Sonne 1 Sam. 14. 27. And in John Baptist Mat. 3. 4. Thus it pleaseth God in the Scripture to compare the doctrine of the Gospell which proceeds out of the mouth of the Spouse to Milke to Honey to Wine to Water and many such like things See Isa 55. 1. Psal 19. 10. By under the tongue seemeth to be meant the secret and inward parts as the mind and heart Thus David is said to exalt God under his tongue Psal 66. 17. declaring his uprightnesse and sincerity thereby It is said in Prov. 5. 3. The lips of a strange woman drop as an Honey-Comb and her mouth is more smooth then Oyle Now by this shee is said to intice men to folly and as it followeth in the next verse The end of her is bitter as worme wood sharp as a two-edged Sword her feet goe downe to death c. And the Apostle saith that some by good words and faire speeches deceive the hearts of the simple Rom. 16. 18. And the Psalmist speaketh thus The words of his mouth were sweeter then Butter but war was in his heart his words were softer then Oyle yet were they drawne Swords Psal 55. 21. And Adders poyson is under their lips Psal 140. 3. Of the wicked it is said Their throat is an open Sepulcher they have used their tongues to deceit the poison of Aspes is under their lips their mouth is full of cursing and bitternesse By these speeches are meant the deceitfullnesse of the wicked So on the contrary when it is said Honey and milke are under her lips it is meant of the sincerity of her graces So that the words of faith and holinesse which proceed from sincerity and uprightnesse of heart are very comfortable and nourishing words Hence Observe That the words of the Spouse which proceed from faith and sincerity are not onely gracious but nourishing words The Apostle Peter desireth the Saints to drinke of the sincere milke of the word that they might grow thereby 1 Pet. 2. 2. That is the word of the Spirit given out by the Saints The plenty of grace in the times of the Gospell is promised under the simily of abundanee of milke and that every one should eat butter and honey Isa 7. 22. Gracious and heavenly words proceeding from the Spirit of God in the Saints such administer grace to the hearers Ephes 4. 29. So much for the sweet wholesome and nourishing Speech of the Spouse now followeth the praise of her sweet savour And the smell of thy
persecuted cast down alwayes bearing about in body the dying of the Lord Jesus c. 2 Cor. 4. 3 9 10. Thus Christ commeth in the darke night to awake his Spouse and communicate good things unto her the cold dews of the night especially in those hot Countries were neither good nor wholsome for the people It 's added And my locks with the drops of the night Christ being described as a Nazarite whose head might not be shaven is said to have the cold drops of the night upon his head Drops signifie afflictions and troubles Amos 6. 11. Some understand here by the dew and raine the spirituall blessing wherewith Christ doth inrich his Church as he promised in Hos 14. 5. to be as dew upon Israel c. But I rather understand by the dew and drops the sufferings of Christ as aforesaid noting chiefly one thing viz. that Christ stood as a watchman and that not one night but many waiting to have entrance and could have none and yet stands it out until the drops of the night fall upon his locks Hence observe That Christ doth exercise abundance of patience in bringing home people to himselfe How patient hath Christ been towards many of us in waiting for our conversion And how long doth he wait for the giving up our soules to him It is said That Christ by his spirit preached in the dayes of Noah to the soules now in prison 1 Pet. 3. 19. He waited then a hundred and twenty yeares upon the old world Now marke how unkinde and undutifull the Spouse shewed her selfe for she doth ingeniously confesse against her selfe she was warme in the bed of securitie and carnall ease she was very loath to arise out of it therefore she maketh these excuses VERS 2. I have put off my Coat how shall I put it on I have washed my feet how shall I defile them THe Spouse doth here acknowledge that notwithstanding all the former sweet drawings of Christ yet she drawes back and that upon some ground of pretence I have put off my coat how shall I put it on c. As if she had said I have put off my garments and apparell and am ready as it were to goe to bed and therefore how should I put it on there is no reason I should doe so now I havi washed my feet how shall I defile them I will not come upon the foule ground to defile my feet that I have so cleansed neitherâ— is there any reason seeing they are cleane already that they should be defiled againe Both the similitudes tend to one purpose viz. to expresse the deniall of the Spouse in opening to Christ and to let him in for even as they that be undressed are loath to put on their cloathes againe till the morning that they must needs rise and as they that have washed their feet are unwilling to foule them and many times alledge these things for excuses that so they may with the more safety neglect their duties even so doth the Spouse here T is a metaphor taken from those that are gone to bed and are loath to rise for any mans pleasure and the meaning may be this that she had now shaken off many feares and troubles she was free from perfecution and delivered from many afflictions and miseries formerly endured she had now throwne off these things as one going to bed doth his garments she had wash't them off as in the Eastern countries travailers were wont to wash off the soile of their feet when they went to their rest and she was now in the bed of fleshly ease and worldly contentment loath to disrest her selfe loath to rise and be pincht with cold againe loath to set her feet into the dirt of former sufferings though in her heart she preferred Christ above all yet so sweet were those earthly accomodations that she would rather forbear intercourse with him for a while then lose her share in those fleshly enjoyments Hence she faith how shall I put it on that is I cannot put it on without trouble and reluctation of my flesh The like phrase God used in Hos 11. 8. How shall I give thee up Ephraim c. how shall I make thee as Admah c. that is I cannot destroy thee as I did other Cities that rebelled against me such is my comiseration and pâ—rtic towards thee Now such are the worthlesse excuses that our flesh doth alledge the time is unseasonable the night is cold the weather wet so that wee cannot arise to entetaine Christ without much trouble and reluctition of the flesh Those that understand by putting off her garments the renouncing of the old man and by washing of her feet the sanctification of her affections are much mistaken for the more she had of either the one or the other the neerer she was to Christ and the more soone she might have entertained him but the true naturall sense is as before In sum she meaneth that she reasoned to and fro in her heart and that her faith did greatly waver yea that her owne weaknesse did so farre prevaile with her as not only to thinke but to say that she could not without some paine of cloathing herselfe againe or without some hurt by the cold if she came without her apparell or without some discommoditie of fowling her faire feet as she thought rise up and to open the doores and let Christ in yea unwise as she was shee more esteemed so small a discommoditie in doing and executing of her dutie then the unspeakeable pleasures she might have had by Christ who willingly for her sake had taken upon him many inconveniencies and sufferings Hence Observe That a great hinderance of our communion with Christ is the false pretences reasons and excuses of the flesh The flesh never wants excuses and pretences there was never any sinfull course but the flesh would seem to justifie it by one reason or other Thus the friend answereth in Luke 11. 7. Trouble me not the doore is now shut and my Children are now with me in bed I cannot rise and give thee Therefore as it is good to know the truths of God as they are revealed in Jesus so it is also to know the falsenesse and deceitfullnesse of our owne fleshly and carnall spirits they are both mysteries almost alike hard to be knowne It is true God made man right but since the fall he hath sought out many inventions Carnall wit serves the carnall will and carnall lusts never want an advocate to plead for them namely carnall reason There is a Lyon in the way saith the sluggard a Lyon is in the streets Prov. 26. 3. And the sluggard will not plough by reason of the cold Prov. 20. 4. So the people that dwelt in their seiled houses said The time is not come that the Lords house should be built Hag. 1. 4. Such kind of shifting there is in lost man since the fall having lost the image of God in holy wisdome