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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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
a terme not far from theirs call it Lawander Another sort was called Nardus assiria of which was made an ointment of all others most precious and saith Pliny of all other spices Spikenard is of greatest estimation the ointment of Spikenard was very precious which Plin. l. 12. cap. 12. they used to powr out and anoint men with such was the ointment that Mary anointed Christ with as hee sate at Table and the house was filled with the odour of the ointment John 12. 3. Mar. 14. 3. This Spiknard was very costly and precious as may appeare in that it grew in India or in Assyria And for this most precious oyle which was made of this sweet plant of India it had the nature of a warming piercing digesting The herb it self is hot in the first degree and dry in the second whereby it falleth out that it is of an excellent comforting nature and also repercussive Now under this odoriferous nard we may mistically understand the most precious gifts and graces of the spirit of Christ either First as the sweetnesse of them flows from him unto the Saints or Secondly as they are planted in the hearts of his people sending forth a sweet savour from thence First we may understand this sweet ointment made of Spikenard to be meant of Christs graces in himself from which a sweet and redolent savor descends down to all his Saints The words in the originall will indifferently bear a double translation because the letter which is the affix sometimes formeth the adjective and so wee may translate it thus that which is of spikenard gave the smell thereof And so Junius renders the words According to this translation the Church praiseth the sweetnesse of Christ setting forth how Nardinum edit cdorem suum Jun. sweet he is unto her as if shee should say even now while the King my Beloved is sitting in the Heavens compassed about with his holy Angels and I here upon earth below there is a wonderfull distance between us and yet the sweet savour of him commeth unto me yea I doe smell his sweetnesse even as it were the precious ointment made of Spiknard or Secondly Wee may take the words as they are in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mea nar dus our translation My spikenard so Arius Montanus renders â—t And then wee may understand the graces of Christ in the Saints as the fruits of faith love and all the sacrifices of prayers and praises of the Saints these and many such like fruits the Saints shew forth by vertue of their communion with Christ The Apostle in Rom. 6. 3 4. sets forth this communion of the Saints with Christ under an elegant metaphor representing unto us that as Plants engraffed do receive moysture juyce and nourishment from the stock whereby they sprout out budd and bear fruit so the Saints being as it were in serted into Christ doe receive vigour and life from him whereby they walke in the spirit and become spirituall holy gracious active in all good works Now good and gracious works flowing from the Spirit of Christ are called fruits which signifie not only an issuing from the stock but the sweetnesse and pleasantnesse of them And thus the Wise man saith A good name is better then ointment Eccl. 7. 3. because it hath a good savour with it And on the contrary the Israelites said to Moses and Aaron Yee have made us stincke before Pharaoh and his servants That is in their credit good name and estimation And again in Prov. 15. 8. The sacrifice of the wicked is an abomination unto the Lord but the prayer of the upright is his delight That thing is most abominable to the Lord which the wicked think to be most excellent and whereby they think to be most of all accepted but the prayers and praises of the godly are delightfull in his eares they have the savour of a sweet odour before him First observe hence from the first interpretation That the graces which are in Christ cast a sweet odour and perfume into the hearts of all believers Ointment and perfume rejoyce the heart saith Solomon Prov. 27. 9. So all Christs graces which are the anointings of the Father upon him are sweet rejoycing the hearts of the Saints Christ was anointed with the oile of gladnesse above his fellows Psal 45. 7. His graces were matter of joy and gladnesse to himselfe and to all his Saints Christ's love is better then wine because it revives strengthens and refresheth the hearts of his servants All Christs graces are very fragrant and redolent refreshing the sences of the soule his very word and Gospel is a savour of life unto life 2 Cor. 2. 16. Secondly according to the latter interpretation observe That the graces of the Saints are very savoury and delightfull Their graces are delightfull 1. To God 2. To Man 1. They are delightfull to God as being the fruits of his own Spirit God loves and delights in none but in himselfe but when hee communicates any of the graces of his Spirit they are part of himselfe and hee greatly delights in them As a Father delights in his Child because he seeth part of himselfe in his Child so the Lord conveyeth his owne grace and image into our hearts and then delights to see them there 2. The graces of faith love prayer and praises of the Saints are acceptable to God by the mediation of Jesus Christ Thus the Apostle saith his preaching of the Gospel was unto God a sweet savour of Christ in them that are saved and in them that perish 2 Cor. 2. 15. Hee alludeth to the ointment of the Priest and the sweet incense which they offered unto the Lord. And David prayeth that his prayer might be directed before the Lord as incense Psal 141. 2. He meaneth such incense or perfume which was a confection of sweet spices made after the Art of the Apothecary pure and holy and was by the Priests burned upon the golden Altar every morning before the Lord Exod. 30. 34 35 36. Which Incense was a figure of the prayers of the Saints acceptable to God through the mediation of Jesus Christ And thus it is said of Noah's burnt-offerings which he offered after the deluge of waters ceased that the Lord smelled a savour of rest in them Gen. 8. 20. And Christ is called that Angell that stood before the Altar having a golden Censor and there was given unto him much incense that he should offer it with the prayers of all Saints upon the golden Altar which was before the Throne Rev. 8. 3. That is Christ the Angell of Gods presence who had a golden Censor as the High Priest had to offer Incense Heb. 9. 4. unto whom was given much incense like those sweet spices which the Priests burnt upon the golden Altar Exod. 30. 34. which he was to offer with the prayers of the Saints mingling the sweet odour of his own merits with their prayers and so
AN EXPOSITION On the whole booke of Solomons SONG Commonly called the CANTICLES Wherein the Text is explained and usefull Observations raised thereupon By John Robotham preacher of the Gospel PSAL. 45. 13. The Kings daughter is all glorious within her cloathing is of wrought gold EPHES. 5. 32. This is a great mysterie but I speake concerning Christ and the Church London Printed by Matthew Simmons in Aldersgate-street next doore to the guilded-Lyon 1651. To the HONORABLE COLONEL DOWNES Esquire A Member of the Honourable House of Parliament Justice of the Peace and Deputy Lievetenant of the County of Sussex Much Honoured Sir THe experience that I have of your candour and ingenuitie emboldens me here to prefix your name not from any worth in the worke performed on my part but in respect of the subject mattter of this book which is a declaration of that mutuall intercourse and vicissitude of divine love passing betweene Christ and the Church his Spouse set forth by a most sweet and comfortable by a most excellent and ravishing Allegorie of a Marriage-Song Marriage being the most joyfull passage of all our life and a Song being the highest expression of joy by this amiable resemblance is the souls spiritual conjunction with Christ most lively delineated Oh! the superemin nt excellency of divine love t is the glorie of God the joy of his heart t is the fulnesse of Christ his Crowne and dignitie t is the worke of the Spirit in all its operations t is the Song of Angels and their continual delight t is the sourse and spring of true happinesse to all Saints the Sanctuary and support of their dejected soules This opens the Fathers bosome draws forth the affections of Christ and melts mens hearts into each others the sweet sense whereof is the breath of our nostrils and the life of our union with him Noble Sir I have but three words to speake The first is of you the second to you the third for you That of you is to testifie that as the Lord hath called you to high and honourable imployment so he hath raised your Spirit suitable to the worke in hand wherein you stood as a Rock immoveable in the middest of stormes and tempests having like Obed-Edom owned the Arke when few would owne it ventring all that was dear unto you accounting godlinesse the greatest gaine when others have reckoned it their losse esteeming that your honour that others have deemed their shame Though it be granted that Truth needs no Patron veritas stat in aperto campo being better able to support honour and advance us then we can that yet thrice happy and blessed are they that owne it therefore the more you engage for Truth the more will truth dignifie and advance you Whatsoever you expend for Christ in Christ you shall find it againe and shall receive your owne with the greatest advantage The Philosophers expression of good is Bonum est-sui communicatum Good is communicative the more good therefore you shall expend the more shall you discover a principle of goodnesse to dwell in your heart flowing from the fountaine of fulnesse distilling from Christ And that you have engaged me with many undeserved favours I should be ingratefull either to deny or forget them though I cannot make you a retaliation Nihil dat quod non habet yet that you may know kindnesses are ner forgotten in a thank full breast give me leave to present this as witnesse and testimony of my gratitude to you-wards being confident you will receive it as I present it with the spirit of love That to you is that you would fix your affections upon and let the whole streame of them runne unto that only delectable and love deserving Object Christ who is the glorie of all delights and abstract of all praises It s the nature of true joy to delight it selfe in some solid good and there is no good can be compared cum summo bono with that only chiefe and eternall good that is treasured up in Christ When wee suffer the creatures to steale away our affections we not only lose the right use of them but thereby bereave our selves of true comfort in God render our selves dishonourable in the eyes of good men and unprofitable to our selves for though the creatures may serve us yet they cannot love us t is only Christ that can make sweet returnes of love for our love In which gracious manifestations of Christ our hearts are made a Spring of living waters a garden of spirituall delight the musick of heavenly joyes the treasure of divine comforts and by the impressions of that heavenly love and the sweet glimmerings and flashes of light life and glorie in Christ our soules are abundantly refreshed and satisfied as with marrow and fatnesse Then Sir this will be your Crowne and glory this is that will heighten your spirit ennoble your minde enlarge your heart and make you most acceptable to God precious in the fight of men and exquisitely carry you through your weighty imployments It is said of Solomon that excellent Sonne of wisdome that his heart was as large as the Sea viz. in judgement and understanding so shall your judgement wisedome and understanding be enlarged according to the largenesse of Christs love living in you The Jewes were to offer those creatures in sacrifice unto God which the Nations worshipped for their God so though other men fall downe and doe hommage to the creatures yet let it be in your heart to sacrifice them all unto the Creator Surely man is never more straightned then when he is bound and pent up in the narrow compasse and scantinesse of earthly things for let his heart stoop never so low the World fals beneath it and let him advance the world to the greatest height his heart is still above it But in relation to Christ cujus contrarium verum est the matter is farre otherwise for when mans desires and affections soar never so high as an Eagle still Christ is above them fils them answers them yea he doth exceedingly heighten enlarge and abundantly satisfie them Sir I shall conclude with a word for you expressing the desires of my spirit on your behalfe that the Lord would be pleased to fill your precious soule with the exceeding riches of his love grace and favour and cause his glorie to shine upon you so as to transforme you into the image of his glorie that the sweet kisses of Christs lips may be more precious to you then fragrant wine and his name then the richest oyniment that the senses of your soule may be more refreshed with his redolent sweetnesse and filled more with his redundant fulnesse then withall the most delightfull things in the world yea that Christ would please to lodge all night betwixt your Breasts continually dwelling in your heart and affections and that he would come into your soule as into his garden to eate his pleasant fruits his honey with his honey-comb and
to gather his myrrhe with his spices that by his divine influence your soule may be filled with all the aromaticall fruits of the Spirit And lastly that you would cast down your Crown and glory at the feet of Christ who will be the glory of your Crowne here and your Crowne of eternall glorie hereafter This is Sir the hearty desire of him who is Your Obliged Servant John Robotham AN EXPOSITION Of the Song of SOLOMON Called Canticles CHAP. 1. VERS 1. A song of songs which is Solomons THIS Song of Solomon is not unfitly compared and called after the most holy place of the Temple which he built for this song of songs or most excellent song resembleth the Holy of Holies or the most holy place The occasion of this Song was Solomon's marriage with Pharaoh's Daughter who was a stranger by birth from the Common-wealth of Israel yet shee became a Proselyte to the Jewish religion as you may see in Psal 45. 10. Hearken O daughter and consider and incline thine eare forget also thine own people thy Fathers house By daughter here is meant the Queen mentioned in vers 9. which did figure out the Church or the heavenly Jerusalem the Lambs wife Rev. 21. 9 10. So that herein Solomon was a type of Christ admitting the Gentiles into communion and fellowship with himselfe Now it was the manner of old at Espousalls and Nuptials to sing Epithalamia love-songs or songs of betrothings this is then without all controversie a song between a Bridegroom a Bride wherein divers persons are brought in uttering their parts in it but especially two which are Lovers betrothed each unto the other True it is that the Bridegroome and this Bride are not named by any proper names in all this song but it is most cleare and evident who they be by those excellent descriptions which are made of them For the Bridegroom is described to be a King of that transcendent and most excellent shining glory majesty which none hath attained unto but Jesus Christ the Son of the most high God and the Bride is described by such rare beauty and glory which farre surmounteth all the glory of the world and cannot belong to any but to the Bride the Lambs Wife mentioned Revel 19. 7. Again how ridiculous and absurd would it be for any to think that this song was penned by Solomon to expresse his owne affections to Pharaoh's daughter or hers to him in respect of those strange comparisons liking the Spouse to a company of horses in Pharaoh's Chariot her bed to Carmel her eyes to Fish-pooles her nose to the tower of Lebanon her teeth to a flocke of sheep and the like this song therefore ascendeth farre above all earthly respects of worldly marriage being a declaration of the blessed and sweet conjunction between Christ and his Church and of that contract and espousals made between them whilst the Church is here on earth It was the ancient manner that the parties intending marriage were betrothed and after some distance of time the marriage was solemnized Between the time of their betrothing and of their solemnizing the marriage tokens of love and favour did use to passe between them but when they are married the Wife is received into the nearest society of her Husband and becomes a partaker with him of all his riches and possessions his glory and dignities Thus it is with the Lord Jesus he hath betrothed himselfe to his Spouse here on earth and at last the marriage shall be solemnized Revel 19. 7. So that all those riches and dignities the Church now receives in the promise then shee shall have the fruition of them We may further take notice that it is not unusual in Scripture for Christ to be called the Bridegroom and the Church the Bride as in Isa 62. 5. As the Bridegroom rejoyceth over the Bride so shall thy God rejoyce over thee And again in Hos 2. 19. I will marry thee unto me for ever yea I will marry thee unto me in righteousnesse c. And also in 2 Cor. 11. 2. I have prepared you for one husband to present you as a pure virgin to Christ saith the Apostle Wee have it from Christs owne mouth in John 3. 29. Hee that hath the Bride is the Bridegroom but the friend of the Bridegroom which standeth and heareth him rejoyceth greatly because of the Bridegrooms voyce By these Scriptures it is plain that Christ useth this similitude of marriage to expresse his love to his Church In this song here be divers persons brought in uttering their parts sometime speaking and sometime spoken to and also the Bride makes mention sometimes of her mother and of her little sister It was the manner of old that the Bridegroom had young men to be his companions or friends such are Angels and Saints unto Christ such were the Prophets and Apostles John Baptist was termed of himselfe to be one of Christs friends Also the Bride had Virgins to be her companions these are called in this song the daughters of Jerusalem And touching the mother and sister of the Bride they are both meant the Church of Christ for it is the manner in the Hebrew tongue to call the whole the Mother and the parts thereof the Daughters and Sisters now there is but one universal Church and therefore called the Brides mother but the Church is never whole in the world at one time and in Solomons dayes consisting of the Jewes only the Church of the Gentiles which was not then in being is called her little sister Now the carriage of this song is such that it doth as well recite the most dismall and saddest passages of the Church as those that are good and comfortable yet lest any thing might darken this marriage song the saddest passages in it are made sweet by some amiable resemblance The Church sometimes most of all desires a neare communion with Christ at other times shee declines in her affection againe after this shee recovers Yet again she declines in her affections till at last Christ draws her nearer in affection to himselfe by discovering his own love to her Now in these intervails and changes which the Church went through she met with much trouble and affliction which is declared in this song together with the joy and comfort shee found in the enjoyment of her beloved Before wee come to open this song something must be said concerning the title which standeth as a glorious Eulogie or praise to the whole ensuing Book which is contained in the first Vers VERS I. The song of songs which is Solomons IN the Title observe 1. The matter or rather the form of the Book it is a song 2. The transcendency of it A song of songs 3. The Author of it which is Solomons The song of songs c. Songs and Psalms are for the most part arguments of joy and rejoycing in them that sing as in Jam. 5. 13. Is any merry let him sing Psalms So
and savory in it self yet the Saints come to the sense and feeling thereof most of all by the publishing and displaying of the Gospell The Virgins were most sensible of Christs graces when his name was an Ointment powred forth The most full and perfect odours that are and the most sweet and pretious Ointments in the World are never felt so savory as when they be powred forth As the Box of pretious Ointment when it was broken and powred on Christs head the savour thereof filled the house Mark 14. 3. For by the Preaching of the Gospell or the powring forth of Christ's name his fame glory and renowne is made knowne in the World according to that in Luke 4. 14. There went out a fame of him throughout all the Region round about and he taught in their Synagogues being glorified of all This was that the Apostle rejoyced in and said Now thanks be unto God which alwayes causeth us to triumph in Christ and maketh manifest the savour of his knowledge by us in every place for we are unto God a sweet savour in Christ in them that are saved and in them that perish to the one a Savour of death unto death and to the other a Savour of life unto life 2 Cor. 14 15 16. Now the name of Christ is powred forth when all his vertues and graces are displayed and laid open when it is declared that he hath fullfilled all righteousnesse and that he hath offered up himselfe by the eternall Spirit without spot unto God and that he hath appeased the wrath of his Father and made perfect reconciliation for the sins of his people thus is Christs name as a pretious Ointment powred forth Againe when Christ is set forth in his beauty to be Fairer then the Children of Adam to be the chiefe of ten thousand in his love free rich and everlasting in his graces to be compleat and full in his Offices to be a most excellent Prophet Priest and King in his riches to be the Heire of God and of Heaven in all the operations of his Spirit working Sanctification and all needfull graces in his Saints in all those rich and costly gifts which he doth bestow on his people redeeming of them with his pretious Blood sanctifying of them with his pretious graces enriching of them with his pretious promises reviving of them with his pretious love comforting of them with his pretious Spirit and enabling of them with pretious Priviledges when all these things as I said are opened and displayed then is Christs name as it were as a Box of the good Ointment broken and powred forth then there is smelt that blessed savour that causeth the Virgins to love him The Ministers of the Gospell may learn here and see what their duty is and which way they should imploy their whole strength namely to display those treasures of grace and to publish and spread before men those manifold transcendent excellencies and all those wayes of shining glory which are in Christ to draw and allure poor souls to come unto him Who will seek after that which he knows not of But who will not seeke after a pretious Jewell O then Let Christ be laid open in his natures in his graces in all his shining excellencies dignities and vertues that so his fame being spread and his name powred out as sweet Ointment by this means multitudes may be drawne unto him Againe the powring forth of Christ's name by the Publishing of the Gospell will be as effectuall unto those that receive it as Ointment is to the body unto which it is applied So that looke of what effects or use the most pretious confections are to the body of man of the same effect and of far greater use is the powring forth of Christ's name to the soule First Ointments are compounded of very rich and costly things In this respect the Ointment that Mary anointed Christ withall was called Pretious because saith Judas Much might have been given for it Mark 14. And of the pretious things which King Hezekiah shewed to the Ambassadors of the King of Babylon this was one namely the Good Ointment 2 Kings 20. 13. So is the Gospell a compound of rich and costly things it is a treasury full of Heavenly wisdome and Divine Revelation it is called Riches of glory Col. 1. 27. And the wisdome and power of God 1 Cor. 1. The Gospell is rich in its priviledges in its matter in its effects in all the promises therein contained In a word the divulging of the Gospel is a displaying and spreading before men all the riches of God and of Christ the riches of wisdome the riches of power the riches of love the riches of mercy all which are eminently shewed forth in the Gospell This is that the Lord told Moses when he said I will make all my goodnesse to passe before thee Exod. 33. 19. Now what doth the Lord meane by all his goodnesse but onely a Proclamation of the Gospell unto Moses The Lord the Lord God mercifull and gracious long-suffering and abundant in goodnesse and truth keeping mercy for thousands forgiving iniquity transgression and sin c. Exod. 34. 6 7. Secondly Ointment is a signe of joy and comfort and with such they were wont to be anointed at Feasts Amos 6. 6. And they used it in signe of joy Eccles 9. 7 8. Thus the Gospel is called Tidings of great joy Luk. 1. 19. And good Tidings Isa 61. 1. The Gospell of great joy Luke 2. 10. because it brings a glorious joy along with it Thirdly Ointment healeth wounded bodies and knitteth up the joints which are broken Luke 10. 34. So the Oile of Gods grace heals the bruises of the Souls of those that are broken in Spirit Thus we have it in Isa 61. 1. The Lord anointed me to Preach glad tidings to the meeke and he hath sent me to bind up the broken hearted c. Fourthly Oile doth make the face to shine Psal 104. 15. Eccles 8. 1. So the Gospell putteth a shining and glorious lustre on the faces of those to whom it comes It is said of Stephen That the Jewes looked stedfastly on him and saw his face as it had been the face of an Angell Acts 6. 15. It makes mens faces shine as did the face of Moses when he had beene with God on the Mount Fifthly By Ointment were Kings Priests and Prophets Anointed to their Office So by those graces brought by the Gospell the Saints are Anointed by Christ to be Kings Priests and Prophets they are so made by Christ unto God and his Father Revel 1. 6. The Gospell giveth men the highest Priviledges in the World to be Kings and Priests unto God to be a royal Priest-hood a holy Nation a peculiar people yea a whole Nation of Kings Priests and Prophets Thus the Gospell is as Ointment powred forth to the unspeakable delight of the Saints drawing and ravishing the minds of them that heare it sweetly to imbrace Jesus
we use to say at his owne cost he first sends a spirit of faith a spirit of love a spirit of holinesse a spirit of humility and then comes and makes a feast of such provisions as himselfe sends Now what ever may be said in the praise and commendations of a plentifull Feast the same and much more may be said in the high commendations of this Feast that Christ makes for his Saints 1. In Feasts there are the chiefest provisions of meat and drink c. So in Christ we have the chiefest food in all the World My flesh is meat indeed and my bloud is drinke indeed saith Christ John 6. 55. That is his flesh is that spirituall Manna that came downe from Heaven with which our souls are fed to eternall life The Crucified flesh of Christ by which divine justice was satisfied is the onely meat to refresh our souls what greater rarity is there in all the World for the soul to feed on then the graces of Christs spirit flowing out abundantly upon our hearts 2. A Feast hath all sorts of provisions So Christ is variety of food unto the souls of his people All the promises are yea and in him amen 2 Cor. 1. 20. There are promises suitable to every condition and relation of his people there is most pretious and pure blood to wash away their guilt there is strength to support them in weaknesse there is a Garment of righteousnesse to cover the shame of their nakednesse a Spirit of truth to lead and guide them into all truth sweet mercies and consolations to comfort them in all their droopings Gold and Pearles and pretious stones to enrich them In a word there is a plenitude and fullnesse of all grace to feed and fill their empty and destitute souls And thus we have the Apostle in 1 Cor. 1. 30. least we should not be too much cast downe with our owne folly saith Christ is made unto us of God wisdome and for our uncleannesse and corruption he is made unto us holinesse and sanctification and for our misery and bondage he is made unto us redemption The Spirit of the Lord anointed Christ and did solemnly designe him to be home unto every Saints condition and to be made as the Apostle saith of himselfe all things to all men Hee was anointed to preach glad tidings to the meeke to bind up the broken hearts to proclaime liberty to captives to appoint beauty for ashes joy for mourning and garments of festivity and praise for sad and heavy spirits Isa 61. 1 2 3. So that Christ hath in him sufficiency relative and suitable to all the conditions of the Saints they may feed on him with all sorts and varieties of good things 3. In Feasts there is great plenty of Meats and Drinks and such like provisions so that none use to goe away hungry from a Feast So there is abundance of satisfaction in Christ yea in him is a redundancy and an overflowing of all good things when Christ giveth his people good things he gives them in abundance As for our redemption the Apostle saith we have it according to the riches of his grace Ephes 1. 7. That is we have a full and bountifull redemption by him And the glory that Christ gives to his people is cal'd riches of glory Ephes 3. 16. And Christ is said to give us all things richly to injoy 1 Tim. 6. 17. And to powre his Spirit richly into our hearts Titus 3. 6. If Christ gives of his Spirit he gives abundance of it if he gives us peace he gives it in abundance yea he fills the soule with good things 4. A Feast is intended for joy and rejoycing So Christ doth rejoyce and make glad the hearts of his people he feeds them with inward tranquillity and joy in the holy Ghost shedding abroad his owne love in their souls It is true that the world feeds the Saints with the bread of affliction but Christ gives them to drinke the wine of consolation In the world saith Christ to his Disciples yee shall have tribulation but be of good cheere I have overcome the world John 16. 33. Hence it is that the Apostle exhorteth Believers to rejoyce in Phil. 4. 4. Rejoyce alwayes in the Lord saith he Forasmuch as you have the true cause of joy you may take it upon good grounds and therefore I say againe rejoyce Christ doth make a feast of triumph and rejoycing with every soule that is brought home unto him an instance whereof we have in the Prodigall Son Luke 15. 24. The Father of the Prodigall brought his fatted Calfe and kill'd it to eat make merry with his Friends O what greater joy and rejoycing can there be then that sweet harmony betweene the soule and God reconciled unto it through Jesus Christ The soule that was dead is now alive and that was lost is now found and sweetly entertained by the Father what peace and joy is like that which flows from the Spirit of Jesus Christ 5. At a Feast there is a meeting of many friends together So here is a good company at Christs Table it is surrounded by Christ and all his faithfull Servants The Father himselfe is present at this Feast for saith the Apostle Our fellowship is with the Father and with the Son Jesus Christ 1 John 1. 3. The Saints being united to Christ by faith have fellowship with him and by him they are united to the Father whereby they have communion with him also The Angells are likewise at this feast rejoycing with the Saints 6. The Master of a Feast doth use to welcome and cheare up his Guests It was the custome of the Jewes to welcome their Guests by powring out precious Oiles upon their heads as appeareth in Luke 7. 46. John 12. 3. Hence it is that David alluding to the Jewish custome saith Thou preparest my Table and thou anointest my head with Oile Psal 23. 5. Thus Christ as the Master of this heavenly Feast cheereth up his Guests by powring forth the Oile of grace and of gladnesse upon the heads of his people and by filling of their hearts with joy and gladnesse Thus we find Christ welcomming of his Church in Song 5. 1. saying Eat O my friends drinke yee drinke abundantly O Beloved Thus Christ feasteth with his people and conveyeth all the dainties of salvation unto them and thus his people come to injoy Christ and all his comforts and graces here they have a Feast of grace and at last shall come to a Feast of glory My Spikenard sendeth forth the smell thereof Here we have the effect of this communion My Spikenard sendeth forth the smell thereof Christ hath his communion with his Church and his Church hath her odour from that communion Spiknard is a very pleasant fruit Some of the Rabbins thinke that Nardus was like to Saffron It seems there was diverse sorts of it One sort is called Nardus celtica which the French-men call Lawand and we in
grapes That is of wine made of Grapes Arius Montanus turnes the Hebrew according to the Letter thus Vnderprop me in the Flagons and so the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Fulcite me in lagenis Arius Mont. next words Comfort me in the Apples that is amidst the Flagons and amidst the fruit for the Text hath not the particle Eth with but the letter Beth which fignifieth in among sooner then With. And you may take the sense thus is if the Church should say O my welbeloved vouchsafe that thy Ministers towit thy Prophets Evangelists Apostles Teachers c. may apply unto me with all care and dilligence all the cordiall promises of the Gospell these are the full flaggons of that spirituall wine which onely can cheare and comfort me who am ready to faint and swoon amidst this divine Banquet my senses being weake to sustaine the strong odour of thy graces unlesse sustained by some spirituall assistance from them that are able sweetly and comfortably to apply the promises of the Gospell unto me Hence Observe That the promises of the Gospell yeild most comfort unto the Saints when they are sweetly applyed unto them The Church here desires to be sustained with flagons of the wine of Christs grace and consolation distributed unto her soule It is the explication of Christs excellency and riches and the applying of them to the hearts of the Saints that brings comfort peace joy-unspeakeable and full of glorie Hence it is that the Apostle saith Vnto me who am lesse then all the Saints is this grace given that I should preach among the Gentiles the unspeakable riches of Christ and make known unto all men what is the fellowship of the mysterie which from the beginning of the world hath been hid in God who created all things by Jesus Christ to the intent that now unto Principalities and powers in heavenly places might be made known by the Church the manifold wisdom of God Ep. 3. 8 9 10. The Apostle doth testifie that he was to display and reveale the hidden mysteries of Christ unto the Gentiles by which meanes principalities and powers to wit the Angels who are very desirous to looke into and contemplate the manifold wisedome of God and the dispensing of gifts and graces in Christ to the Saints even these Angels might have a new proofe of the wisedome of God by the preaching of the Gospell Thus for the first request of the Church The second followeth Comfort me with Apples The originall Rapad signifieth properly to spread abroad as a bed to lye on so it is used by Job when he saith I have made my bed in the darknesse Job 17. 13. that is I have spread or prepared my bed wee may read it spread me a couch bolster me up or strow me a bed It was their manner then to strow their beds with hearbes or to stuffe and bolster them up Now the Church meaneth the same thing by these Apples laid as it were under her as in the former words by the flagons for they used beds at banquets and feasts Amos 6. 4. Or it signifieth her falling into a swoone and then shee alludeth to the custome of men who when others are swooning or fainting are wont to put strong smelling things into their nostrels so the Church meaneth that for her comfort and refreshing and restoring her againe as it were from death to life she would have the sweet smelling Aples to wit the comfortable doctrines and fruits of Christ that are brought out of Christs treasury both held and applyed to her that by that meanes she may be recovered Hence Observe That the only meanes to recover and refresh a soule that is ready to faint for want of the feelling of Christs love is to apply the sweet promises and consolations of the Gospell unto it For here the Church being inflamed with the love of Christ that she 's ready to swoone and faint in the middest of the banquet as it were for longing after her beloved crying out with patheticall exclamation Stay me with flagons comfort me with apples The Church having requested some aid and help shee rendreth a reason and declareth what is her distemper For I am sick of love Here wee have the reason of the Churches sicknesse enlarged from the cause thereof namely love she was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Aegrotavit infirmus fuit in languishing with desire to enjoy the comforts of her beloved The word cholah signifies sicknesse or weaknesse so by this speech may be meant her want of feeling and enjoying the presence and comforts of Christ for such is the condition of the Church often Now love is one of the strongest affections and therefore the sicknesse arising from it must needs be very sore as may be seene in the example of Ammon who was sick of love for his Sister Tamar 2 Sam 13. 1 2 c. now this sicknesse growing from love let us consider what love is It is an affection or motion whereby the will is inclined with desire of some good thing with a strong desire after the fruition of that good which is propounded to the soule The cause then by which the heart is stirred is the goodnesse of some object propounded to the sense and by the sense propounded to the heart Now then wee may understand the cause of this sicknesse to be either First The sence and feeling of Gods wrath due to her for sinnes and the curse of the Law according to that in Psal 90. 8. where the Psalmist saith Thou hast set our iniquities before thee our secret sinnes in the light of thy countenance Whereupon it is said The Inhabitant shall not say I am sick the people that dwell therein shall be forgiven their iniquitie Isa 33. 24. when their sinns were forgiven their sicknesse was healed Hence Observe That the apprehansion of wrath due for sin causeth sicknes in the soule Christ tels us That the whole need not the Physitian but they that are sick Matth. 9. 12. Sin-sick sinners will enquire and seeke the Physitian of soules The sense of miserie is the primum mobile the first mover that sets the soule in fainting and longing after Christ for when the soule findes it selfe in darknesse without light lying under the guilt of sinne and not able to deliver it selfe this cannot but make it looke out for it selfe and seeke with great importance for a Saviour The Dove could find no rest for the soale of her foot till she returned into the Arke The Saints are very impatient of Christs absence for he may withdraw himselfe for a while he may withdraw his light and comfort from the soule though he take not a way his love yet he may suspend the Acts of his love he may seeme to frowne he may so abscond and ecclipse his love that the soule for a time loseth sense and feeles not its owne happinesse Now when it is thus Christ seemes to be gone the comfort and assurance of his
I feed my flocke and cause them to lye downe saith the Lord God I will seeke that which is lost and bring back that which is driven away I will bind up that which is broken and strengthen that which is sicke and destroy the fat and the strong and feed them with judgement Thus the Lord doth plentifully comfortably and sweetly feed his people as among Lilies Thus he feedeth us and with us he feedeth us as a Father but feedeth with us as a brother also yea as an husband and amiable lover Now followeth the Churches prayer Vers 17. Vntill the day breake and the shadows flee away Returne my Beloved and be thou like a Roe or young Hart upon the Mountaines of Bether In these words we have the Churches Prayer which is set forth by the matter that Christ would returne often and visit and comfort his Church Turne my beloved c. This is declared first by the time Vntill the day breake and the shadows flee away Secondly by the swiftnesse of his comming And be thou like a Roe or young Hart upon the Mountaines of Bether Turne my Beloved c. Turne or turne about to wit to comfort and succour me It is a request of comfort from Christ as in Psal 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Circumâ—â—it 71. 21. David saith Thou didst much increase my greatnesse and didest turne about and comfort mee in the night and shadows of darknesse and ignorance Hence Observe That the Church desireth comfort and succour from Christ in the times of darknesse and affliction The day is a time of knowledge peace and comfort the dawning of the day is the sence and feeling of this comfort by the inward working of the Spirit as the Apostle exhorteth us to take heed to the sure word of prophesie as unto light that shineth into a darke place Vntill the day dawne and the day-star arise in our heart 2 Pet. 1. 19. that is untill a spirituall discoverie of Christ be made in the soule which is as the rising of the morning starre Now this desire of the Churches is declared first in respect of the time Vntill the day breake and the shadows flee away Vntill the day dawne or untill the day blow or breath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Flavit spiravit suspiravit forth to wit light as appeares by the fleeing of the shadows which use to be dispelled by the morning wind as on the contrary when the day goeth away the shadows of the evening are said to be strethed forth Jer. 6. 4. Now for the day and departing of the shadows we may understand it of the time of the Law preceding Christs incarnation which Law was nothing else but a shadow of good things to come Or we may nnderstand it of the cloudy darke time in this world and that after Christs appearing in the flesh I shall speake a word to both these As Christ was the Sonne comming forth gloriously as a Bridegroom So the Law was a shadow of good things to come the bodie whereof was Christ Heb. 10. 1. Col. 2. 17. wherein the Apostle may well allude to the shadow accompanying a mans bodie which sometimes is before sometimes behind as occasion is ministred by the Suns course even as shadows went before Christs comming in the flesh some other followed after And as the Apostle calleth all a shadow so Solomon here useth the plurall shadows as comprehending all types and shadows Now for divine shadows they may be considered as personall or as sacramentall First For personall shadows Adam was the first called the first man being a shadow of Christ called the second man or Adam 1 Cor. 15. 45. Adam was first in execution but Christ first in intention the first was but a type of the second The Second Henochs whose name in English taught or dedicated holds forth Christ taught of the Father and dedicated to his fathers will and he increased in wisedome and stature whereby he was one with Henoch Melchisedech was another eminent type of Messiah who was first King of righteousnesse and King of peace shadowing forth him who was the fountaine of all justice and righteousnesse and the Prince of peace Isa 9. 6. Aaron whose name signifieth a high mountaine shadowed for Christ who is set on the top of mountains and exalted above the hils Isa 2. 2. Thus I might shew how Abraham Isaac and Jacob Moses Joshua Samson with many other Prophets Priests Kings and other of the men of God they were all but types and shadows of the Messiah And as for sacramentall shadows as the sacrifices shadowed forth Christs mediation for his people Circumcision was a type of the blood of Christ without which blood is no remission Heb. 9. 22. The striking of the blood of the Lamb on the Posts of the doors where the Israelites dwelt was a token and assurance to them that the destroying Angel should passe over them and smite only the first borne of the Aegyptians now what else did that blood presigure but the blood of Christ wherewith the Saints being sprinkled the destroyer cannot hurt them The Pillar of the cloud by day and of fire by night was the type of Christ leading and guiding his people continually The water of the Rock and the Manna in the Wildernesse were signes that Christ should spiritually feed and refresh his people The Serpent of brasse lifted up by Moses signified that he should be their Physitian and healer In a word all the sacrifices under the Law did typisie that Christ should make attonement for believers Now all these were darke sacramentall resemblances wherein God did appeare unto his people of old therefore they desired the neerest approach of his unto them untill these ceremoniall shadows should vanish away Now concerning the new Testaments shadows they are baptisme and breaking of bread and unto these two it was that the Ancients had respect when as they said the side of Christ was pierced that so the doore of life there might be set open from whence the Churches sacraments have issued understanding by water baptisme and by blood the Lords supper Now for these they are but outward resemblances which lead unto Christ so that when Christ which is our light shall appeare in the glorious discoveries of himselfe and as it were swallow up his people in spirit and glorie then these shadows must also vanish away because when the truth it selfe appeareth the figure and outward resemblance must cease even as an Emperours image hath authoritie in his absence but being present the Image hath no such power Therefore wee are to make use of the shadows so farre as Christ is absent from us and againe so farre as we have the substance wee need not catch after outward representations and shadows Thus much for the comming of Christ declared by the time Vntill the daybreake and shadows flee away c. Now followeth in the second place the manner of his comming by his swiftnes And be thou like a
fire in the bosome then to conceale spirituall comfort We cannot saith the Apostle but speake the things which we have seene and heard Acts 4. 20. As it doth much lessen our comfort to conceale the thing we know so it doth much increase and inlarge our comfort to make known our injoyments to others From the second Interpretation towit that the Spouse entertaineth him to dwell in her heart Observe That it doth not content the Saints to have some slight apprehension of Christ but they desire to lead him into the inner Chambers of their minds that he may dwell in their hearts So the Spouse here had apprehended her beloved and shee doth not satisfie her selfe untill shee hath led him downe into the inmost corner of her heart Then it is that the Spouse liveth or Christ liveth in her Gal. 2. 20. the Church is called upon by the holy Ghost to open the Gates and everlasting doors that is the doors of their hearts And Christ the King of glory shall come in Psal 24. Shee doth open the gates and the doors and leadeth him in What good thing can be wanting where the King of glory shall enter in to dwell He is the Lord of Hosts who is strong and mighty in Battaile who will subdue sin and put the Prince of darknesse to flight yea he will chase away all evill where he dwelleth No marvaile then that the Church will not let him goe but leadeth him into the Chambers of her that conceived her Lastly in that the Church is called the Mother of the Church Hence Observe That the Church doth nourish her owne Members Saints are nourished and cherished among Saints Hence they are bid to rejoyce with Jerusalem c. That they may suck and be satisfied with the Breasts of her consolation that they may milke out and be delighted with the brightnesse of her glory Isa 66. 11. And to the Church of beleivers pertaineth all the glorious priviledges which did of old pertaine to Israel as the Apostle telleth us in Rom. 9. 4 5. To whom pertaineth the adoption and the glory and the Covenants and the giving of the Law and the service of God and the promises of whom are the Fathers and of whom as concerning the flesh Christ came who is over all God blessed for ever Amen It followeth VERS 5. I charge you O yee daughters of Jerusalem by the Roes and Hinds of the field that yee stir not up nor awake my love till he please THe Spouse having long sought her beloved and now having found him and brought him home unto her Mothers house and resolved to retaine him there reneweth her contestation and charge to the Daughters of Jerusalem not to awake or disquiet her beloved These words being the same with the words in Chap. 2. 7. I shall not stand upon repetitions but onely mind you of the occasion of the repetition of them 1. Consider the Church having found her beloved and is very willing to keep him and to injoy sweet fellowship with him shee giveth this straight charge to the Daughters that they doe not provoke him by sin and so grieve his holy Spirit and thereby cause him to depart from his Church againe For as Moses said unto Israel If yee turne away from after him he will yet againe leave them in the Wildernesse and yee shall destroy all this people Numb 32. 15. And the like place we have in Exod. 23. 20 21. Behold saith the Lord I send an Angell before thee 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 for Gods name and attributes are his very essence Thus the Apostle willeth us not to provoke Christ when he saith Grieve not the holy Spirit and withall addeth this reason Because saith he by it ye are sealed unto the day of redemption Ephes 4. 30. So on the other hand we must please the Spirit by being acted by it least we turne away the seale or assurance of our salvation Or 2. We may take it thus the Daughters were charged to wait patiently for Christs comming in the flesh and to be contented with their present enjoyment of Christ that they should not stir him up or provoke him by murmuring or otherwise through feare or unbeliefe neither was shee to be discontent to suffer affliction as being under the Law being shut up unto the faith that should be revealed which Law was a School master unto Christ Gal. 3. 23. for the Saints were under Governours untill the appointed time of the Father Gal. 4. 1 2. So much for the Charge VERS 6 7 8 9 10 11. Who is this that commeth out of the Wildernesse like pillars of smoake perfumed with Myrrhe and Frankincense with all powders of the Merchant Behold his Bed which is Solomons threescore valiant men are about it of the valiant of Israel They all hold Swords being expert in war every man hath his Sword upon his Thigh because of feare in the night King Solomon made himselfe a Charriot of the wood of Lebanon He made the pillars thereof of Silver the bottome thereof of gold the covering of it of purple the middest thereof being paved with love for the Daughters of Ierusalem Goe forth O yee daughters of Zion and 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 IN the former part of the Chapter the Church sought Christ and never gave over seeking untill shee had found him and brought him home into her Mothers house and into the Chambers of her that conceived her Christ discovereth himselfe sweetly unto his Spouse but not that his Spouse should be content with her present apprehension of him but that shee should ascend higher and higher even unto the Chambers of his heavenly Palace for to that end and purpose doth he come downe unto her Here therefore is shewed the effect of this her finding and laying hold of him namely that he hath perfumed her with his sweet graces and made her fit and meet to ascend up with him unto his royall place which is here described in the sequell of the Chapter Christ himselfe is here introduced as admiring and wondring at his Churches appearance and comming out of the Wildernesse Hereupon his Spouse taketh occasion to speake of his excellency by way of praise and wonderment For the 6. ver it utters a description of the Church 1. In respect of her low condition 2. In respect of her heavenly qualification Her despised and low condition is laid downe in these words Who is shee that commeth out of the Wildernesse Her qualification in the other part of the verse First In respect of
all powder or above all dust that is dust or powder of spices of the Merchant The word translated Merchant signifies such a one as selleth all sorts of sweet smelling things Our Grossers here among us but especially our Apothecaries have their shopps stuffed with such savours and are most often in the compounding of such things for smell and therefore the word would not be ill turned Apothecarie or Ointment maker Such were the Priests under the Law which made the ointment of Spices 1 Chron. 9. 30. Now if wee take the words thus above all powder c. then the meaning is that those sweet and heavenly graces wherewith Christ doth perfume his Saints are farre more comfortable and refreshing then all the sweet powders or spices of the Merchant or Apothecarie Now from this qualification of the Churches Observe First That the Saints in their approaches to God directly ascend by the golden Censer of our high Priest Jesus unto God the Father The Appearance of the Spouse in her approach to Christ was like unto Pillars of smoake which had resemblance with the cloud of incense which erected it selfe in the staight forme of a plame-tree as it ascended from the Altar The Jewes were of opinion that the smoake of the incense would not decline by any wind or blast but ascend directly toward heaven so the sacrifice of the godly will ascend directly to God by Jesus Christ Secondly Observe The Sacrifices of the Saints have a sweet acceptation with the Lord. Perfumed with myrrhe and fankincense c. Thus Noths sacrifice smelled of sweet rest and it is said of the Gentils They shall come up with acceptance on his Altar and he will glorifie the house of his glorie Isa 60. 7. And again he saith Their burnt offerings and their sacrifices shall be accepted upon mine Altar Isa 56. 6. The Apostle telleth us in Rom. 8. 26 27. That the Spiait helpeth our infirmities for we know not what we should pray for as we ought but the Spirit it selfe maketh intercession for us with groanings which cannot be uttered and he that searcheth the hearts knoweth what is the minde of the Spirit because he maketh intercession for the Saints according to the will of God So that God cannot but accept the prayer which by the Spirit of his Sonn is sent into our hearts Gal. 4. 6. of such heavenly odour is such prayer Thirdly Observe That the heavenly perfume of the Spirit of grace is farre above and excelleth all sweet spices Above all the powders of the Merchant All the most delightfull things in the world such as are the sweet spices of the ointment maker are not so odoriferous as the Spirituall graces of the Saints nor as Christ in whom are all the treasures of God Col. 1. 19. And as in respect of whom all things in the world are to be accounted but as losse and dung Phil. 3. 8. VERS 7. Behold his bed that is Solomons threescore valiant men are about it of the valiant of Israel THe Church entereth into a commendation of Christs glorie and safety and she doth not only compare it with Solomans but preferring it farre before it and that by many degrees as it will further appeare in the following words The Spouse amplifieth the excellencie of the bed of Christ and his Church by comparing it with Solomons First shee commendeth it for the safety and security thereof in this verse and vers 8. Secondly shee commendeth his Charriot and rich furniture of the same vers 9 10. Lastly She entereth into a commendation of Christs person not only to set forth the glorie of her Husband but also that thereby she might stirre up her affections the more towards him that was of such great state and magnificence In this 7. verse Christ is introduced under the name of Solomon his type circum-guarded on his bed wherein wee may Observe First The bed he coucheth on Secondly The guard placed about it The posture of this guard and the end of their watching is conteined in the verse following Behold his bed which is Solomons Some read the words thus Behold the Bed which is above or better then that which is Solomons Solomon being derived of shalam doth signifie a man that is peaceable yea compleat for peace and herein was a type of Christ who was the Prince of peace Isa 9. 6. And is called our peace Ephes 2. through faith in him wee have peace with God the Father Solomon as in his name so in his Kingly Office wisedome and royaltie was a figure of the Messiah By the Bed wee may understand the hearts of the Saints for there Christ doth use to rest and repose himselfe as in a bed he is said to lie all night betwixt the breasts of the Spouse Cant. 1 13. And Christ dwels in the heart by faith Ephes 3. 7. there he takes up his habitation and lodging as in the Temple and Tabernacle of old which were types of the spirituall Temple of Christ The shadow is taken from the bed and bride-Chamber of King Solomon who was a figure of him that was to come even our Prince of peace who doth rest in his Saints as in a bed and makes his Saints like wise rest in him Hence Observe That Christ and his Church doe mutually rest and repose one in another Behold his bed c. A Bed is for rest and sleep now Christ doth inhabite in the Saints as in 2 Cor. 6. I will dwell in them and walke in them He will dwell in the soule by his Spirit and the soule doth rest and repose in the beloved Now the Guard about this bed is described Threescore valiant men are about it of the valiant of Israel This guard is described 1. By the number the number is three score which is twice so many as David had for his ordinary guard as appears 2 Sam. 23. 13. 22. and this argues the double safety of all those with whom Christ resteth 2. This guard is described by the quallifications of those that watch and this is done two wayes First From accidents Internall Secondly Externall The internall is the fortitude of the Guarders expressed in the words strong and valiant which in the Originall is all one word The word in the Hebrew signifies prevailing strong 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Praevaluit invaluit insomuch as Gebber is sometimes turned a man as the Latines terme him vir of virago The Greeks often turne it by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vir and sometimes by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Homo man or mighty one Psal 18. 26. Man is called Gebber by the Hebrews because of his strength and valour and superiority as in 2 Sam. 22. 26. man is called Gibbor that is a strong Champion and a mighty man Psal 19. 6. So Nimrod was called Gibbor Genes 10. 8. that is mighty on the Earth Now further these are declared to be the valiant of Israel Israel signifies a prevailer with the strong God it was
is all glorious and excellent Hence Observe That as Christ is lovely in all parts so he is lovely in his whole selfe There is not any thing in Christ but its lovely he is lovely in particular and he is lovely in generall he is lovely in all parts and altogether yea he is altogther lovely as if the Spouse should say what shall I say more of my beloved he is all over and altogether lovely Christ is lovely to God to Angels to Saints he is lovely as God and as Mediator being Prophet Priest and King in all offices and graces in all the operations of his Spirit he is the brightnesse of Gods glory the shining of Gods face he must needs then be most excellent most glorious Therefore if wee doe but take a view of all the high perfections and supereminent excellencies of Christ if wee doe anatomise him in every particular and particularise him in every excellency wee shall find him to be lovely in all parts to be altogether lovely to be wholly delectable Now the Spouse having thus described her beloved both in generall and particluar she concludeth with an exclamation This is my beloved and this is my friend O daughters of Jerusalem This being the close of her commendations of her beloved I shall not stand on it because wee had occasion to speake of the same termes before She saith This is my beloved viz. that I have described unto you O yee daughters of Jerusalem and this is my friend as if she should say he is such a one as I have painted out unto you in this excellent shew and beauty that yee may easily know him in and among others And this doubling of the words that are here used was not only profitable to expresse her earnest affection towards him but also to move them with whom she talked both to the loving and liking of him And by calling him her beloved and friend she meaneth that as Christ had discovered his affection to her so she retu 〈…〉 love for his love making him as it were her 〈◊〉 ling and best beloved on whom she could 〈…〉 heart and bestow all her affections and her 〈…〉 selfe upon Now in the Spouses thus ending 〈…〉 phatically with such an exclamation This is 〈…〉 c. she giveth us to understand that not being able by any figures phrases metaphors similitudes words or speech to describe him to the full she would in a word as it were shut up all that he himselfe within and without both generally and every part of him was altogether amiable and exceeding worthy to be affected both of her selfe and also of all those that either should heare of him or see him The Spouse having such a lover as this whom she hath described hath she not good cause to seeke after him yea to be sick of love for him This is my beloved c. Hence Observe That the Spouse is exceeding large in her affections in setting forth the high praises of her beloved The Spouse being entred in a commendation knows not how to make an end she begins in generall and from thence descends downe to particular parts and thinking not that enough she also concludeth with a generall commendation and at last shuts up all with a repetition of all againe saying This is my beloved and this is my friend O daughters of Jerusalem The Spouse is now setting forth the excellencies of her beloved and her tongue is as the pen of a ready writer her heart and affections are enlarged she is now dilating upon a copious Theam and therefore she cannot tell where to breake off or make an end The Spouse is willing to shew that there was some cause of her seeking and searching after her beloved and why she was sick of love it was for one that was most worthy most excellent This is my beloved and this is my friend c. But when wee shall see the successe of this excellent commendations of the Spouse concerning Christ it will appeare it 's not all in vaine for hereby she doth abundantly draw out the affections of the daughters of Jerusalem and therefore to whet their affections the more she shews what an excellent person Christ was in his Government counsells purity sweetnesse inward affections in all his wayes actions and administrations he was holy just and righteous c. This is my beloved and this is my friend O Daughters of Jerusalem The successe of this excellent discourse followeth in the next Verse VERS 16. Whither is thy beloved gone O thou fairest among women Whither is thy beloved turned aside that we may seeke him with thee THese Daughters hearing of such a high commendation of Christ from the Spouse of her beloved hearing of his riches and glory of his beauty excellency they are enflamed with desire to seek Christ also and this is the effect which her speech in commendations of Christ wrought The first question propounded by the Daughters of Jerusalem was before when they demanded What is thy beloved c. whereupon the Spouse describes him to be very excellent closing up her discourse with this exclamation This is my beloved and this is my friend c. Now here is a second question put by the Daughters of Jerusalem saying Whither is thy beloved gone At first they were ignorant what Christ is and here they enquire where Christ is and truely if people did know the worth and excellency of Christ they could not sit downe in quiet without him but would say Whither is he gone where might we seek him where might we find him Hence Observe That it is the knowledge of Christ makes men seeke and search after him See here after the Spouse had painted out her beloved to the Daughters of Jerusalem and had described his complexion members speech and other excellent vertues qualities and graces in him that if they had but either seene him or heard him speake they might have knowne him the effect whereof is here seene in their hearts namely it so enflamed them with an earnest love towards him that presently they will be companions with her in seeking of him Now then what a worthy thing is it to open the riches and spread the glory of Christ before men for hereby they may draw men to know and to seeke Christ Here the Ministers of the Gospell may learne what their chiefe duty is and what is their work but chiefly to draw men to love and seek after Christ O then display all the riches and treasures of Christs grace and that splendent shining glory of his that men may be allured and drawne to Christ Who will seek after that which he knows not off and who will not seek after a precious Jewell Then tell where this Jewell this Pearle this treasure is that so men may seeke and search and become Merchants for to adventure all for Jesus Christ Whither is thy beloved gone c. The Daughters doe not now enquire what he is for by
Saints are said to be compleat in Christ Col. 2. 10. And to be compleate in the will of God Col. 4. 12. Againe Secondly Observe That Christ useth all manner of sweet and loving speeches to perswade his Spouse to returne unto him Here he saith O my Shulamite or my perfect one for all which see before in Chap. 5. 1. where he saith my love my dove my undefiled c. Thus much for the manner of Christ's speech Now for the matter of it that she might returne to feele her former comfort which is declared by the end to wit That we may looke upon thee That we may looke upon thee or let us see or view thee this meaneth a looking on with delight and joy Now Christ speaketh this in his owne name and the name of his friends whom he mentioned before vers 9 for he is desirous that they also with himselfe may be partakers of the beauty and glory of the Spouse this being also spoken according to earthly customes for as the Bridegroome hath his friends whom he would make partakers of the glory of his Bride so the Bride hath hers whom she would be glad to have beholders of her excellency and glory likewise The friends of the Bride are her fellow-members whom she would make partakers with her selfe to behold the majesty and glory of Christ her head The Bridegroomes friends may be said to be the same whom he would have to behold the glory riches and inward beauty of his Spouse Thus the faithfull are called the friends of Christ in John 15. 15. Hence Observe That Christ delighteth that himselfe and his friends should behold the excellency riches and beauty of his Saints Returne that we may behold thee that we may see thy inward beauty and glory It is sin that obscureth the Saints but it is the riches of grace and glory that Christ delighteth to see in his Saints The end of all this followeth towit the admiring of the Churches glory What shall we see in the Shulamite As it were the company of two Armies Christ turneth his speech to his friends by asking of this question What shall we see c. or would you looke c. This question is onely to stir up attention and affection in the hearers that they might be witnesses of the Churches glory This is exprest by way of demand the answer is made by Christ himself As it were the company of two Armies As the company or as the dance that is a company 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chorus dances or Flutes sometime it signifies the company it selfe of Dancers of dancers that leap and dance for joy It is said concerning the peoples spirituall deliverance O Virgine of Israel c. thou shalt goe forth in the dance of them that make merry then shall the Virgines rejoyce in a dance Jer. 31. 4. 13. So it notes joy and rejoycing like the company or dance of two Armies Of two Armies The Hebrew Mahanaim signifieth the company of two Armies or two Camps that meet When Jacob met Laban Genes 32. 1 2. the Angells of God met him and when Jacob saw them he said This is the Lords Host and called the place Mahanaim Unto this joyfull meeting of these two Armies of Jacob doth Christ liken his Spouse unto Hence Note That the meeting of Christ and his Saints is a joyfull meeting It 's like the meeting of Jacob and his Army of Angells The Spouse is set forth by an excellent order like a company of Armies pitching their Tents The comming in of the Saints unto Christ is like a troup of dancers like unto that number and with the same joy wherein the people returning to David did receive him with great joy and comfort as he did comfortably entertaine them and all this was done at Mahanaim as appeareth 2 Sam. 19. And thus Christ comforteth his Spouse and rejoyceth himselfe by beholding of her holinesse and glory here is a most joyfull meeting a glorious sight Thus endeth the sixth Chapter Canticles Chap. 7. Vers 1 2 3 4 5 c. How beautifull are thy goings with Shoes O Princes Daughter The joynts of thy Thighs are like Jewells the worke of the hanas of a cunning Work-man Thy Navell is like around Goblet which wanteth not liquor thy Belly is like an heap of Wheat set about with Lillies Thy two Breasts are like two young Roes that are Twins Thy Neck is a Tower of Ivory thine eyes like the Fish-pools in Heshbon by the gate of Bath-rabbim Thy Nose is as the Tower of Lebanon which looketh toward Damascus Thine head upon thee is like Carmel and the haire of thy head like purple The King is held in the Galleries c. HERE' 's another commendation of the Spouse by her severall parts If it be demanded why it is so seing there is no new thing fallen out between the former commendation and this The answer is this here is a new occasion notwithstanding of praising the Spouse for the former was to comfort her and to raise her up after her affliction and sorrow by assuring her that she was even as precious and beautifull in his eyes as she was before her unkind dealing And now having in a short digression answered all the doubts that the Spouse might make shewing that his withdrawing himselfe was for her good even to call her to a more neer communion with himselfe And now this commendations which is from the feet to the head sheweth how comely and delectable she was in her returning unto him so that here is declared the judgement that Christ still retaineth of his Spouse by prosecuting the commendation of her in the rest of her members to wit Her Feet her Thighs her Navell her Belly her Breasts her Neck her Eyes her Head her Stature her Mouth and now her heart is setled and established she resteth secured that Christ and she shall never be separated that she shall never fall from grace neither will her beloved fall from his love The particular members of the Spouse are here described in another order then before in Chap. 4. and Chap. 6. for there the commendations began at her head and so descended to her lower parts even to her feet but here it begins at her feet and to other parts upward unto her head Some thinke this description was made by the friends of the Spouse spoken of in the former Chapter because Christ is spoken of as another or third person as in Vers 5. 9. but we may take it for the continued speech of Christ making an end of the commendations that he began in the former Chapter Let us come to the particulars themselves How beautifull are thy feet with Shoes O Princes Daughter The Shulamite or Spouse of Christ is here admired for her beauty and Ornaments that her beloved hath furnished her withall and it 's expressed thus How beautifull are thy feet c. The feet are the instruments of walking too and fro