tâ—es but the traditions of men as appeareth by ver 22 23. opinions and with the traditions of men you do but mancipate and enslave your consciences in subjecting of them to humane ordinances This oppression of the Saints is a spirituall-bondage typified by the Aegyptian bondage Pharaoh's Task-masters were cruell oppressors of the Jewes so are all spirituall Task-masters which would compell the Saints to worke in their Vinyards and to bear the heat of their indignation and wrarh which is more then the heate and burthen of the day 2. In that the Church is called the Lords vineyard and the false Church and false members are in opposition to the Church of Christ called the vinyards Observe hence The Church is the Lords husbandry Thus Christ comparing his Church to a vineyard calleth himselfe the vine his members the branches and his Father the Husbandman John 15. 1 2. I am the vine and my Father is the husbandman every branch in me c. By this kind of phrase we are taught that the Saints are by the Father spiritually ingraffed into Christ as the branch in the Vine and by vertue of their implantation in him they become the trees of righteousnesse bearing fruit of holinesse by the working of his Spirit in their hearts So the Lord speaks in Jer. 2. 21. I planted thee a noble vine The Lord had taken in the Nation of the Jewes from the world to make it his Vinyard on whom he had bestowed many vinyard-mercies as we may see in Isa 5. 1 2. My beloved Church of the Jewes hath a vineyard in a very fruitfull hill or in the horn of the sonne of oyle that is in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sepivit maceria munivit a rich and fat soile and he fenced it or made a wall about it He by his power defended them against their enemies round about and he gathered out the stones thereof As if the Lord had said I removed those enemies of yours out of the Land or I gave you meanes to cast out them that offend out of the congregation And planted it with the choisest vine or Sorek which is a kind of the best and most laudable vine of all And I built a tower and also made a wine presse in it A tower for watch-men to look to the Vineyard to wit the Prophets and good Kings and a Wine-press to presse the grapes of the Vineyard by which is signified to us the Temple where they offered up their Sacrifices the blood of the Sacrifice being powred out was like the pressing out of the juice of the grape Thus the Lord fitly resembles his Church to a vineyard God hath like an excellent Husbandman enclosed a vineyard and set Christ as the vine in whom all the Saints are implanted and by the shining sun of love and the Howing forth of his Spirit as water he makes his pleasant vinyard a fruitfull garden where he delights to see his own pleasant fruits But my owne Vineyard I have not kept That vineyard which was given me in trust and committed to my charge Hence observe That G O D doth intrust his Church with heavenly treasures The Church calls it her vineyard because the Lord did intrust her with those heavenly mysteries which shee was made to partake of Christ saith to his Disciples to you it is given to know the mysteries of the Kingdome of heaven but not unto others Matth. 13. 11. And saith God Shall I hide from Abraham my counsell The Lord doth intrust his people with precious jewels and with rich treasures of knowledge and revelation of his grace and spirit hee puts a large stock into their hands he lends them talents he makes them his Stewards of all his Laws and Ordinances Hee hath given his law unto Iacob he hath not dealt so with every nation Ps 147. 20. God had not intrusted any other Nation with his Laws and Ordinances as he did them 2. Note That it is a great evill to be negligent in those things wherewith God hath betrusted us This is that of which the Church complains of here and one of the reasons which shee giveth of her blacknesse my owne vinyard I have not kept This is verified in him that received a talent and hid it in the earth Mat. 25. 18. 28. To be negligent in the Lords trust is to be like the unjust Steward spoken of in Luke 16. 1. which wasted his Masters goods but his Lord called him to an account Now when we shall leave Christ to follow Antichrist when we leave God for man when we leave Divine Ordinances for humane Traditions when we leave the substance of Christ's will and follow the empty huske of mans fancie we greatly dishonour God and Christ we give away Christs honour to man we set man in Christs Throne now there is no greater evill then to lift up the Creature and depresse the Creator Thirdly in that the Church brings her neglect as a cause of her blacknesse Observe That the evill of sin is seen in the evill effects that it brings forth Here we see the evill of neglecting of Gods trust in the Churches blacknesse We may see the evill of unfruitfullnesse in Isa 5. 2. 5. 6. I looked for Grapes saith God and it brought forth wild Grapes But what is the effect I will tell you saith God what I will doe with my Vineyard I will take away the hedge thereof and it shall be eaten up and I will breake downe the wall thereof and it shall be troden downe and I will lay it wast and it shall not be pruned nor digged but there shall come up Briars and Thornes and I will also command the clouds that they raine no raine upon it Here is nothing but blacknesse and deformity and we have a complaint of the Church to this purpose in Lam. 1. 18. The Lord is righteous but I have sinned against his Commandement but what is the effect Behold is there any sorrow like to my sorrow my Virgins and my young men are gone into captivity And in Vers 17. Zion spreadeth her hands and there is none to comfort her We might read their sin in their punishment and so God may justly let his people be oppressed by their oppressours when they first yeild unto them in matters of worship and service Lastly in that the false Church and false members are called a Vineyard as well as the true Church and members Observe That those Enemies and false Brethren that afflict the Church they will come as near the Saints in outward forme and worship as possible they can And in this respect the false Church is called a Vineyard as well as the true And so they that serve Baal will offer Sacrifice as well as they that serve the Lord. Balaam went to meet the Lord as well as the trne Prophets Antichrist sits in the Temple of the Lord as well as Christ sits upon his Throne Hence it is the Lord reprehended the people of Israel
and that is Cedar Hence note That the Saints who are the materialls of Christs house in respect of their excellency are called Cedars Cedar was used in Solomons Temple 1 Kings 6. 36. and did prefigure the Saints under the Gospell Church And the Saints are compared to Cedars Psal 92. 13. Now the Saints may well be compared to Cedars in diverse respects but especially in these that follow 1. The Cedar is a very tall and high tree all other trees are but shrubs unto them So are the Saints in their gifts in their graces in their priviledges and attainments they are above the men of the world and therefore they are taller then the people by the head and shoulders as it was said of King Saul Solomon confirmeth this and saith The righteous is more excellent then his Neighbour Prov. 12. 26. 2. Cedar is a tree of incomparable strength So the Saints are made stronger then their enemies they are so strong that they are become more then Conquerours through him that loved them 3. Cedar is a very durable wood So the Saints are such as endure to the end they stand fast in the faith of Jesus Christ and are not moved away from the hope that is in them Though they walke in the midst of temptations yet they never give over their hope Though thou kill me saith Job yet will I trust in thee And though the Saints walk in darknesse and have no light at all yet they will trust in the name of the Lord and stay themselves upon their God Isa 50. 10. 4. Cedar rotteth not no more doe the Saints decay in their graces Indeed there may be some spirituall languour or deadnes befall them by reason of some desertion or temptation and the like but for the graces of the Spirit in them they never perish nor decay 5. Cedar as some report will not admit of any worme no more will the Saints admit of any worm of coveteousnesse or any worldly thing to consume them or eat them out 6. Cedar is very sweet of smell So the Saints are odoriferous and redolent of savour in all their Sacrifices to God by Jesus Christ and to man in their lives and conversations 7. Cedar as some say will putrifie and kill things that are living and restore and conserve that which is rotten So the Saints have received power and grace from Christ to kill and mortifie all their lusts and have also received power from him to live and revive although dead before This Christ himselfe tells us John 5. 25. The dead shall heare the voyce of the Son of God and they shall live 8. And lastly the Cedar is more fruitfull in age then before and for this cause are the Saints compared unto Cedars in that as Cedars they grow from perfection to perfection bearing most fruit in their age as it is in Psal 92. 14. a Christian is a Cedar set in Christ the chiefe Cedar he is a plant that grows in him he hath eternall root and therefore he flourisheth eternally Lastly from the Galleries of converse and contemplation Observe That Christ doth sweetly converse with his people in his Galleries of contemplations Galleries are for walking and walking for converse Christ hath his Galleries where he doth converse with his Saints Now it is by faith we must ascend up into these Galleries and being there we may with Abraham see Christs day afar of and rejoyce It is in these Galleries where we may with Jacob see a Vision of Angells ascending and descending upon the Son of man Here is that Mount that with Moses we may see all Canaan before we come there and with Peter James and John we may see Christ in excellent and transcendent glory In these Galleries it is that Christ reveals such glorious secrets unto his people which are unpossible to be uttered as he did unto Paul in his rapture 2 Cor. 12. 4. I heard things saith the Apostle which is not lawfull or is unpossible for a man to utter That is none but God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 himselfe could reveale such things unto me In a word Christ doth take the soul into these Galleries and sheweth it all the glory excellency riches and glory of heaven and doth also to the unspeakable comfort of his Saints assure them of the fruition and enjoyment of all these things Thus much for the first Chapter CANTICLES CHAPTER II. VERS 1 2. I am the rose of Sharon and the Lilie of the Valleyes As the Lilie among thornes so is my love among the daughters THIS Song is called the Song of Songs as you heard from the Title of it not onely from its excellency but also as some suppose because it doth containe in it diverse Songs If so then we have finished one Song in the former Chapter in which we left Christ and his Church in the Galleries of contemplation In that former Chapter the Church began the Song and both Christ and she did joyntly conclude it In this Chapter are two parts In the first part the Bridegroome Christ commendeth himselfe and his Spouse and this is contained in the two first Verses of this Chapter In the second part the Bride praiseth the Bridegroome reciteth his benefits to wards her and earnestly desireth his continuall presence and favour and this reacheth from vers 3. to the end of the Chapter The Bridegroome setteth forth her own dignity and the Brides vers 1 2. She again answering praiseth him and declareth the favours that he hath bestowed upon her in leading of her into his Banqueting house sustaining her with Flagons and comforting her with apples even when she was ready to faint Vers 3 4 5 6. Afterward she declareth the comming of the Bridegroome unto her his calling and making large promises unto her from the 7. Verse unto the 13. And therefore she not onely rejoyceth in his communion but desireth also his presence untill all his promises be fullfilled from vers 14. unto the end of the Chapter Vers 1. I am the rose of Sharon and the Lillie of the Valleys In this Verse we have Messiah's declaration of his owne excellency and this is done by way of comparison 1. His commendations are held out to us under the resemblance of a rose which rose is set forth by a certaine peculiar Field where it grew which from the Originall appeareth to be Sharon I am the rose of Sharon 2. He doth assimilate himselfe to the precious Lilie which Lilie also is commended by the fertility of the place where it grew to wit in the Valleys or the low and moist places of the Earth And the Lilie of the Valleys I am the rose of Sharon c. The Pronoun Ani which signifieth in our tongue I is common both to man or woman as I man or I 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 woman so it cannot be decided by the forme of Speech whither Christ or his Church uttered these words hence it is thought of some to be
all the sweet and costly things that the Princes of the earth do enjoy Thus we have heard the Churches desire of fellowship with Christ and the reason of her request drawn from the excellency of his love now it follows in the next verse she rendereth a reason of her so much delighting in his love VERS 3. Because of the savour of thy good ointments thy name is an ointment powred forth therefore the Virgins love thee IN these words she rendereth a reason why her affections were so set upon her beloved and why shee doth so love him and why shee preferres his love above all the glory and pleasures of this world her reason is drawn from the excellency of Christ that he is as a boxe of odoriferous ointment and that in him was found redolent savours and precious sweet things by which he doth perfume her with his spirituall sinels and so maketh her sweet also This verse contains two things 1. A cause or reason of her delight in Christ's love because of thy ointments c. 2. An effect flowing from the cause therefore doe the virgins love thee Because of the savour c. By savour smell or odour is meant knowledg understanding 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Odoratus est olfeci◠sentit sense or feeling the Apostle calleth it the savour of life 2. Cor. 2. 14. So it is said when the tow smelleth the fire it is broken Judg. 16. 9. The meaning is when it feeleth the fire Of thy good ointments or good oiles In this comparison shee seemeth not only to meane 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pinguedo oleum unguentum those ordinary confections in the Apothecaries shop but the holy ointment and perfume which God commanded Moses to make with which the Tabernacle and the ministring Vessels were annointed and also Aaron and his sons Exod. 30. 2◠24 25. And we read in Psal 133. that this ointment was powred upon the head of Aaron and went down to the skirts of his cloathing By this similitude the Church commendeth the graces of Christ which he had being cloathed with the holy spirit for the Lord anointed him with the oyle of gladnesse above his fellowes Psal 45. 7. And saith God I will put my spirit upon you Isa 42. 1. And it is said of him The spirit of the Lord is upon me because he hath annointed me to preach the Gospel Isa 61. 1. Now the odour of Christ's graces are smelt and become savoury by the preaching of the Gospel and therefore shee addeth Thy name is as ointment c. Concerning what is meant here by Christs name we may take a double interpretation 1. By name we may understand it of those proper names given to Christ in Scripture As Messias and Christ which are by interpretation annointed these names are given to Christ by way of excellency he being anointed by the Father unto that great Office of his Mediator-ship and he is called ointment in Isa 10. 27. And indeed all names given to Christ are very sweet and redolent as Shilo which signifies tranquillum esse intimating that Christ our peace and tranquility he is called Ithiel Prov. 30. 1. A word as Junius writes compounded of three parts as if one should say the strong God with me the name comes all one with Immanuel God with us so he that is Ithiel God manifest in the flesh is also called Veal Almighty able to save us He is likewise called Jesus a Saviour because he saveth his people from their sinnes Besides these hee hath names of office as of King Priest Prophet he is a King for government and rule a Priest for sacrifice and intercession a Prophet for teaching and revealing the secrets of the Fathers bosome Lastly he hath a name sutable unto his two-fold nature 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God-man the Apostle calls him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the man Christ for as man he was in one hypostasis or person with God Now how delectable and sweet are all the names of Christ and how much more redolent and savoury then all the precious ointments in the world 2. By Christs name is understood the Gospel and the publishing thereof to the world Paul was a chosen vessell to carry his name unto the Gentiles Act. 9. 15. And it is said the Gentiles shall trust in his name Matth. 12. 21. As ointment powred forth By the powring forth of Christ's name is meant the preaching and publishing of the Gospel Here the Church alludeth to the perfect odour of such pretious oyntments which if it be closed up in a vessell is not felt savory untill it be powred forth then the sweetnesse thereof doth spread abroad and perfume all other things Wee read in the Gospel of Maries pound of Spikenard ointment and when shee had broken the box of pretious ointment and powred it upon Christ's head at table the house was filled with the savour of it Mark 14. 3. So when the name and Gospel of Christ is preached abroad it giveth an odour to every believing soul so that by the preaching of the Gospel they also receive the holy spirit Gal. 3. 2. They received the holy Ghost by the hearing of faith The word to powre forth in the Originall signifies to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Evacuavit exhausit Evaginavit exhaust or draw dry to empty which may denote the plentifull powring of it forth It also signifies to draw forth the sword to the battle so it is used in Ezek. 28. 7. This may denote unto us the majesty and power of the Gospel so Christ is bid to gird his swore upon his thigh with glory and majesty Ps 45. 3. By the sword is meant the word of the Gospel which proceeded out of Christs mouth Rev. 1. 16. And by glory and majesty is meant the magnificence and powerfull effects of the word Therefore doe the Virgins love thee The Church having laid down the cause shee also shewes the effect the sweetnesse of Messiah and of his graces powred forth upon her have enflamed her heart with love towards him Some understand these Virgins to be such as are not espoused to Christ such as the unconverted Jewes and the uncalled of the Gentiles Others understand them to be the fellow-friends of the Spouse and of those that are faithfull and called of God who with pure minds serve the Lord only and worship him in their spirits These Virgins are either 1. Of particular congregations so the Apostle calleth the Church in 2 Cor. 11. 1. I have prepared you for one husband and to present you as a pure Virgin unto Christ or else 2. Of particular members of the Church for the Hebrew tongue as I hinted before useth co call the whole the Mother and the parts the Daughter for so these Virgins are called in diverse places of this song Now the Saints and members of Christ are called Virgins in these respects 1. For their chastity as in thefore-named place 2 Cor. 11. 2. That
there is a secret dislike of it so saith the Apostle For that which I doe I allow not for what I would doe that I doe not but what I hate that I doe Rom. 7. 15. 3. The will suspends it's actings in dubious things when it knows not whither a thing be good or evill it suspendeth and when it knows not whether such a thing be truth or errour it will suspend it 's either choosing or refusing of it it will not venture in the dark like unto the unregenerate will but suspendeth it's actings because whatsoever is not of faith is sin Quest Whether the regenerate will may not choose that which is evill and be unwilling to that which is good Answ 1. The regenerate will cannot will any evill fully and compleatly So saith the Apostle what I doe I would not But there may be a kind of veleity or willingnesse to evill but not a compleat will even as corrupt nature may have a kind of veleity to that which is good as a corrupt regenerate man may have some kind of willingnesse to do a good action but hee never wills the good of the action his will to good is therefore incompleat and so it is with the regenerate will in respect of evill it never wils evill as it is evill it goes not out with full purpose and consent 2. The holy will cannot properly refuse anything that is good because it is it 's proper object but the will that 's good may be so much depressed and kept under by temptation or by desertion and such like distempers that it cannot draw it selfe up to the height of it's actings so that there is not that agility strength and vigour as there is when it acts more strongly but however it wil 's good truly and it goes forward still though not with that vigour and eagernesse as if otherwise it would Put though the will of the regenerate be set free unto good yet wee must so understand it that the regenerate will cannot doe good of himselfe Hence it is the Church desireth that Christ would draw her continually without whose help shee is not able to runne after him Where grace over-swayes the heart there is a readiness to obey and constantly to follow Christ but so as it always proceedeth from Gods spirit leading and drawing forth of the will even as a Mother by leading her child causeth it to goe which otherwise could not so the Lord draws forth leads and directs our affections according to the actings and good pleasure of his owne spirit our wills are but instruments for the holy Ghost and can doe nothing without the breathings in of his spirit upon them This the Apostle testifies of himselfe I am able to do all things through Christ that strengtheneth me Phil. 4. 13. And again he saith He that hath begun his good worke in you he will also finish it untill the day of Jesus Christ Phil. 1. 6. We cannot work that which is good with grace received unlesse there be the continuall flowings in of Christ's Spirit to carry forth the soul in it's workings So that free grace is in the beginning middest and end of all our workings Herein we are made happy without any merit that wee should be unto the praise and glory of the riches of his free grace 3. Observe The life of a Christian is as the running of a race 1. The whole life of a Christian is here termed a running and by the Apostle called a race 1 Cor. 9. 24. And again saith hee I have finished my course 2 Tim. 4. 7. 2. In respect of the readinesse of the minds and affections of the Saints they are said to delight in the law of the Lord Psalm 1. 2. The word Chephets is voluptas prompta voluntas a delightfull and ready will as one 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Voluit optavit desideravit delectatus bene affectus fuit placuit complacuit that taketh abundance of joy delight in that which he doth it is to embrace with love and good will yea with a pleasurable love and an affectionate will and desire unto a thing Hence the Lord promiseth to call the Church Chephtsabah that is my pleasure in her Isa 42. 4. And so David saith of the Saints Cheptsiham that is my pleasure in them Psal 16. 3. And so Eis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sept. in Psal 111. 2. The workes of the Lord are great sought out of all them that have pleasure therein This denotes to us the election of the will the readinesse of the affections and the complacency and delight of the heart of a Christian in walking with Christ the wayes of Christ yeeld nothing but pleasure and delight to a gracious heart 3. In respect of speedy performance of actions Satans industrious compassing the earth caused Job to send speedily for his children to sacrifice unto the Lord Job 1. 5. And it is said Abraham rose up early in the morning and sadled his asse c. when he was to offer up his son a Sacrifice And David saith I will runne the way of thy commandements Psal 119. 32. And in vers 60. I made hast and delayed not to keepe thy commandements or I distracted not my selfe to wit with the cares profits pleasures of this life Agreeable hereunto is that of Paul when he was called by God to preach the Gospel among the Heathen he saith I conferred or I consulted not with flesh and bloâ—d Gal. 1. 16. That is I did not consult with carnall reason or with fleshly arguments but was obedient to the heavenly revelation or vision 4. The Saints run in respect of perseverance hence saitht the Apostle So runne that yee may obtain 1 Cor. 9. 24. Which implyeth there be some that run which do not obtain but the Saints do renew or change their strength Isa 40. 31. That is when they are weak and feeble they shal have a new supply of spiritual strength from Christ the fountain of strength whereby they shall runne or persevere to the end and not be weary The Apostles hearty perswasion and confidence is That he who hath begun a good worke in the Philipians will perfect it untill the day of Jesus Christ Phil. 1. 6. And to this purpose saith the Apostle 1 Pet. 1. 23. You are renewed not of mortall seed but of immortall by the word of God which abideth for ever And 1 Joh. 3 9. He that is born of God sinneth not because the seed of God remaineth in him nor can be sinne because he is born of God That is he that hath the immortall seed of God's word and spirit within him cannot notwithstanding his infirmities finally faile or give over his hope but shall persist and persevere in faith and holinesse 5. The Saints run in respect of their strength having received a new principle of life from Christ by which they are enabled for all things They that want upon the Lord renew change or double their
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
from Beasts and a beast in the shape of a man is the worst of all Our affections are very pleasant delightful to us this object is as pleasant as our affections there is no object in the world but there is a wil inclinable to close with it now what better object can our wil affections have then Christ 4. Observe The affections of the Saints are more ingaged to â—hrist consecrated to his love then unto the greatest delights in the World More then wine Wine is put by a Synechdoche for all pleasant and delightful things in the World yet saith the Church we will remember thy loves more then worldly minded men do remember Wine yea more then we our selves doe remember our worldy injoyments A Saint may love the Creature according to that Character God hath stamped upon it but still he setteth Christ on the top of his affections witnesse David in Psa 73. 25. Whom have I in Heaven but thee and there is none in Earth that I desire besides thee When we let our affections run out upon the Creature we doe but lose them and they become unprofitable unto us but when they are set upon Christ we lose them not he makes them Heavenly and gracious and gives them to us againe whatsoever we expend on Christ in Christ we shall find it again The upright love thee Hence Observe That the Saints are perfect and upright in a Gospell account A man is that in Gospell account which he sincerely desires to be a beleiver aims at perfection and therefore he is called a perfect man his desires carry the denomination of the thing desired Now that part in man that hath the predominancy and is most active that part carrieth the denomination of the whole now uprightnesse and righteousnesse holinesse and sincerity these carry the greatest sway in the hearts of the Saints they being sanctified in every part in soule and body and Spirit hence they are called holy righteous pure undefiled and clean having their Conscience clean by the blood of sprinkling and the like Secondly Observe That holy and righteous men are onely fit to praise and make mention of the love of Christ All the righteousnesse of the will of the mind of the affections will praise and celebrate Christs love but as for unrighteousnes it is enmity against Christ and unfit to mention or to praise his love And therefore the exhortation is to the righteous Ps 33. 1. Rejoice in the Lord O ye righteous for praise is comely for the upright The word translated comely denoteth a fair and comely grace for which a thing is to be liked or desir'd The Apostle expresseth it in Greek by fair and beautifull Rom. 10. 15. How beautifull are the feet of those that preach the Gospel c. That is how desireable are the feet of those that preach the Gospel For the beauty of a thing makes it to be desired now the praises of Christs love are most desireable and glorious in the Saints none but they are fit to record and make mention of Christs loves Lastly Observe The Saints by remembring and making mention of Christs loves are the more confirmed and increased in love towards him The Church had declared before that those chast and pure virgins loved Christ but here she doth mention it again to declare that now the Spouse had been in the Bed-chamber of the King and had a sight of those heavenly treasures which are reserved for her whereupon shee rejoyceth with exceeding great joy and doth also record and rehearse all his loves and by this means all the upright are enflamed more more with love to Christ As fire is encreased by adding of fuell unto it so is our love to Christ upon fresh and new manifestations of his great love toward us VERS 5 6. I am blacke but comely O yee daughters of Jerusalem as the Tents of Kedar as the curtains of Solomon Looke not upon me because I am blacke because the Sunne hath looked upon me my mothers children were angry with me they made me the keeper of the vineyards but mine owne vineyard have I not kept IN the precedent verses we had the Churches first speech unto Christ professing her faith and love now we have an Apostrophee or her aversion or turning of Speech from her Beloved unto the Daughters of Jerusalem to prevent those scandals and offences which might arise in respect of the Churches afflictions and infirmities which she was subject unto in this life It falleth out sometimes that some do love them that do not love them again and so the objection might be thus Thou art enflamed with a vehement and passionate love but is it not towards one that careth not for thee and one that doth farre excell thee For thou hast set him forth to be a glorious and great King so gracious and loving so sweet and pleasant so faire and beautifull so rich and compleat as that nothing under heaven is any way comparable unto him Now how is it possible that thou shouldst be a Spouse to such a glorious Bridegroom how should he love or delight in thee thou art but a black hued Virgin therefore canst not be fit to match to such a beautiful sweet King as is Messiah Now she answereth all this fully and that first by a double adjunct of colour or hue one contrary to the other 1. By confession I am black 2. By refutation but comely Both which are illustrated by two comparisons 1. To shew her blacknesse As the tents of Kedar 2. To shew her fairnesse As the curtains or the hangings of Solomon vers 5. Now she proceedeth unto a more full answer because none should take offence at her blacknesse as to impaire her dignity or worth or more lightly to regard or esteem of her and this she doth 1. By admonition to the daughters of Jerusalem not to despise or disdain her in these words Looke not upon me because I am black 2. Shee rendereth a reason of her admonition and that is drawn from the cause of her blacknesse and the cause is three-fold 1. From the supream cause The sunne hath looked upon me 2. From the instrumentall cause my mothers children were angry with me c. 3. From the impulsive cause which was internal wholly in her selfe that is though they made her the keeper of the Vinyards yet she kept not well her own Vineyard I am blacke but comely The Hebrew word here translated blacke signifieth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Denigrari Nigresceie nigrnm esse In pih diluculo manè sedulò studiosè quaerete a nomine blacknesse or darknesse and therefore the Hebrew word Mishchar is taken from the same roote which signifies the morning or the day-dawning because of the blackness or darknesse thereof 1. By blacknesse or darknesse we may understand affliction or tribulation so the Prophet calleth tribulation night because the solitarinesse and fear thereof is like the darknesse Isa 26.
reckon up all his parts from top to toe as we use to say from his head to his feete and at last concludes thus he is altogether lovely But this is not meant of the outward lineaments and proportion of his body but of his spirituall beauty and grace Now the Church must needs be also beautifull in respect of inward and spirituall beauty forasmuch as shee is the workmanship of God created in Christ Jesus unto good works Ephes 2. 10. So that as we were Gods workmanship in our first creation so likewise in our regeneration or second creation This workmanship of God is that whereby he doth renew us by his spirit and change our wills to holiness and righteousnesse wherein consisteth his own glorious image So that now all parts of man are renewed and sanctified they have all received a proportion of grace and they all sweetly concurre with one harmonious consent to act for Christ even as they are acted by his Spirit Now it appeareth that the Churches comelinesse is not any naturall beauty but it 's supernaturall it is a derivative beauty Thus we have it in Ezek. 16. 12 13 14. Where the Lord saith I cloathed thee with broidered worke vers 10. And I decked thee with ornaments c. vers 11. And I put upon thee jewels of silver and gold vers 12. And saith God Thy renown went forth among the heathen for thy beauty for it was perfect through my comeliness which I had put upon thee saith the Lord vers 14. The Lord gave of his own beauty and excellency and therby Jerusalem became beautifull and glorious So all the Saints shine in the glory and excellency of Jesus Christ Hence we are said to put on the new man Colos 3. 10. The Apostle useth a metaphor taken from the putting on of garments to shew that those graces which wee receive from Christ are so many additions to our nature and that we are wholly destitute and naked by nature having no form nor comeliness upon us but those renewed graces which are after the image of God they are as beautifull ornaments to our soules Now in this respect the Church is comely yea and shee is much more comely then shee is blacke shee is not so black in her selfe as shee is comely in Christ O yee daughters of Jerusalem These are they unto whom she directs her speech who as she conceiveth might have framed objections against her The Church often speaketh to these daughters in diverse places of this song We must understand by these daughters of Jerusalem the friends of Christ and of his Church Now it was the custome of the Jewes to call the whole the mother and the parts the daughters So the Villages round about a City are called the daughters of the Citie 1 Chron. 7. 18. And so Jerusalem which is above is called the mother of us all Gal. 4. 26. whose daughters are all particular Churches and Saints And the children of the Church are called daughters in that they are presented as a pure virgin to Christ 2 Cor. 11. 2. And Psal 45. 13 14. The Kings daughter meaning the Church is brought unto the King in raiment of needle-worke the Virgins her companious follow her Now these may may be called daughters in either of these respects 1. In that they were not so well instructed in the way of Christ as other believers were they were not so confirmed and grounded in the knowledge of God or 2. They were such as were newly converted and so not joyned to any particular congregation or 3. They were the particular congregations into which the Church was diuided and this agrees with the Hebrews form of speech Now the ground of the Churches turning her speech to these daughters is that they might not be offended with her blacknesse to take off all discouragements which might befall them by reason of the crosse or of weaknesse which the Church was subject unto so that such like things as those might not be a cause of scandall or of stumbling unto them As the Tents of Kedar Here we have her Comparison by which shee doth demonstrate her blacknesse to be as the Tents of Kedar Kedar was the second Son of Ishmael Genes 25. 13. The Kedarites which came of his race dwelt in Tents and open Fields where they were exposed to the scorching Sun they were Scenites being such as did wander up and down feeding their Flocks in Tents which they Plinle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hist Lib. 6. Cap. 28. made of Goats-haire as Pliny reporteth And the Prophet saith they dwelt in the Wildernesse Isa 42. 11. Kedar hath his name of blacknesse and darknesse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Obscurus luce privatus fuit nigruit And David lamenteth that he was so long conversant in the Tents of Kedar Psal 120. 5 6. The Church is likened to these Tents in respect of her adversity and sorrow hence the Church is called the Tents of Jacob Jer. 30. 18. And the Tents of Judah Zech. 12. 7. That is in respect of her misery and distresse But we may further take notice that these Tents were in Arabia and they were very rich and glorious as is shewn by diverse Scriptures The Prophet Ezekiel saith in Arabia was all kind of Merchandize Ezek. 27. 21. and it was full of Flocks and Heards of Gattell Jer. Aliena non emunt vendunt sua 40. 28. and their men were given to their Bow and to Warrs Isa 21. 13. Besides humane Histories doe largely treat of the excellent and pretious things of Arabia Solinus in Polihist c. 46. deserta Solinus saith They buy not of others but sell to others And Plinie reporteth that it commeth behind no Country in the world for largenesse and greatnesse Plinie nat Hiâ—t Lib. 〈◊〉 6. Cap. 28. being full of people and richly seated from whence it hath its name Foelix happy because in it were plenty of Pearls and Mines of gold there was also those Trees that brought forth the sweet gums of Frankinsence and myrrh and there was all kind of sweet odours and Spices besides plenty of Honey and Wax Now the Church drawing her comparison from Kedar may as well meane besides blacknesse matter of desire as if shee should say It is true I am black as Kedars Tents yet in mether earepretious things for which I am comely and to be desired for as Kedars Tents have been desired not for their outward beauty or comelinesse being made of Goats-haire a Stuffe very course and black but for the most precious Jewells and precious Stones for riches and gold for the sweet odours of frankincense and myrrh and such like pretious things as was contained in it yea in it was the Phoenix if ever there was such a Bird in the world who might resemble both Christ and his Church in that there is said to be but one at a time in the World so Christ and also his Spouse are both said to be one
the time of her blacknesse and imperfection be comparable unto yea far beyond Solomons curtains and all his royalty besides what will her beauty be when all her blackness shall be taken away and when she shall appear in her full and everlasting beauty being cleansed from all her spots and dimnesse yea when shee will shine in glory in the sight of all her beholders O yee daughters of Jerusalem This shee speaks to strengthen and confirme those that were weake and not so well grounded or confirmed in the knowledg of Christ to the end she might remove all occasion of scandall which otherwise might have been a cause of stumbling unto these daughters of Jerusalem Observe hence That those that are strong Christians should by all meanes endeavour to strengthen and confirm those that are weak Here the Church seeks to satisfie the daughters of Jerusalem concerning her blackness by telling them that notwithstanding her blacknesse yet she was desirable An example of this we have in Christ when he sheweth what a hinderance riches are in the way of the Kingdome of God Matth. 19. 23 24. Christ counselleth the young man to sell all that he had and give to the poore the Text saith he went away sorrowfull for he had great possessions Presently upon this Christ turned to his Disciples and said That a rich man shall hardly enter into the Kingdome of heaven Now the aime and drift of Christ was to uphold the spirits of his Disciples in respect of their poverty having left all to follow him And on the contrary the Apostle saith give none offence neither to the Jewes nor to the Gentiles nor to the Church of God That is do not scandalize any by the use of your liberty whether they be without or within the Church but rather labour to win them by love And again for his own particular he saith I will eate no flesh while the world standeth rather then make my brother offend 1 Cor. 8. 13. That is as if he had said I will rather abstain for ever from all kind of flesh then put a stumbling-block before or give occasion of sin to any of my brethren So in Rom. 15. 1. We then that are strong saith the Apostle ought to beare the infirmities of the weake and not to please our selves VERS 6. Looke not upon me because I am blacke because the Sunne hath looked upon me my mothers children were angry with me they made me the keeper of the vineyards but mine owne vineyard have I not kept NOw the Church proceedeth unto a more full answer unto this supposed objection that might have been made against her and that because none should impaire her dignity or worth or more lightly regard or esteem of her And this she doth 1. By admonition unto the daughter of Jerusalem in these words Looke not upon me because I am black 2. She rendereth a reason of her admonition and that is drawn from the cause of her blackness which is three-fold 1. The supream cause The sunne hath looked upon me 2. The instrumentall cause My mothers children c. 3. The impulsive cause My owne vineyard have I not kept Looke not upon me c. The Church continueth her speech to the daughters of Jerusalem desiring them not to look upon her so as to be discouraged from joyning with her in the service of Christ notwithstanding all her deformities which outwardly make her deformed but rather to have their eyes upon Messiah in whose beauty and glory shee is also decked and adorned The word signifies to see with great observation or to see with great curiosity with delight and with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sense and feeling and therefore in that she saith Look not upon me or behold me not that is 1. With disdain do not behold me with contempt and scorn because of my blacknesse Thus it is spoken of Leviathan in Job 42. 34. Hee beholdeth all high things that is he scorneth despiseth all other beasts he feareth none and is the proudest of all others and the Lord is said to look upon the proud afarre off That is with great disdain and contempt 2. Look not upon me with triumph and rejoycing over me as in Obad. vers 12. Thou shouldst not have looked on the day of thy brother It was spoken concerning Edom because he magnified himselfe in the day of Israel's distresse and it is spoken of the enemies of the Church when they gathered against Israel Mic. 4. 11. Let her be defiled say they let our eye looke upon Zion that is we will satisfie our selves in her defilement let her be defiled and we will rejoyce 3. Looke not upon mee with amazement be not affrighted or astonished at my blacknesse Affliction is called the wine of astonishment Psal 60. 3. meaning they were drunken with afflictions which caused horrour and astonishment as drunkennesse with wine causeth staggering and giddinesse Hence it is the Apostle doth labour to confirm the Saints in the faith That saith he no man should be moved by these afflictions for your selves know that we are appointed thereunto 1 Thes 3. 3. That is we are ordained that we should be conformable unto Christ first in sufferings after in glory therefore saith he let not these things move you from the faith Because I am blacke The form of the Hebrew word here differeth from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Subnigra quod sim subnigra so Iun. translates it that in the former verse and seemeth to diminish the signification and signifies somewhat blacke or blackish by this the Church would signifie that her blacknesse was not such as that she might be contemned or disdained for it her blackness was but an outside blackness though her skin was black yet her inside was faire and that outward blacknesse of hers was not her proper colour neither but by accident and therefore she proceedeth to give the reasons of her blacknesse Because the sunne hath looked upon mee Hereby are meant persecutions and afflictions so it is expounded by Christ himselfe Matth. 13. 6. 21. When the sunne was up that is saith Christ when persecution and tribulation ariseth because of the world The Sunne hath looked upon me that is God hath looked upon me in anger and displeasure and therefore O yee daughters do not you look disdainfully upon me because I am blackish and of a dark hue for this colour is not so much naturall to mee as caused by the scorching heat of affliction wherewith I have been often sun-burnt and scorched neither was this altogether my own defect but by the envy and deceit of my false brethren Hence shee proceedeth to declare the second to wit the instrumentall cause of her blacknesse My mothers children were angry with me 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Filij matris meae Arius Montanus Arius Montanus renders it the sonnes of my mother Some question there is who they be whom she calleth the sonnes of her mother First Some have taken it
he knows any thing he knoweth nothing yet as he ought to know 1 Cor. 8. 2. That is he that hath an opinion that his knowledge is perfect knows nothing at all But Christ doth not upbraid the Church with her ignorance but is ready to imbrace and instruct her Hence Observe Secondly That Christ takes not advantage from the sins or from the ignorance of his people to utbraia them but doth rather help them against their infirmities The Church had many deformities and failings shee had observed mens traditions and neglected those things which Christ had given her in trust shee was ignorant of the wayes of Christ and yet Christ deals very tenderly and sweetly with her Seing thou knowest not c. Christ is so far from casting off his people for weaknesse that he delights in helping and sustaining his people under their infirmities When I am weake then I am strong saith the Apostle And Christ himself hath commanded us that we receive him that is weake in the faith not to cast him off from our fellowship and society surely then he will not cast off his people for their weaknesse and ignorance neither will he any way neglect them for some failings Christ doth beare with the infirmities of his people in relation to his Office of Priest-hood so saith the Author to the Hebrews Chap. 2. 17 18. Wherefore in all things it behoved him to be made like unto his brethren that he might be a mercifull and faithfull High-priest in things pertaining to God to make reconciliation for the sins of the people for in that he himselfe hath suffered being tempted he is able to succour them that be tempted That is Christ was like to his Brethren in all things sin excepted to the end he might be a faithfull High-priest never to neglect his people at any time but in all their flips and oversights to shew them mercy and hence it is he hath taken our weaknesses upon him as a pledge to testifie and assure us that he will both pity and help us Now in that the Apostle saith He being tempted is able to succour them that are tempted He doth not mean that Christ received any ability by his temptatations but he would assure us thereby that Christ is willing to succour us under temptation as one that hath undergone temptations himselfe Now the truth of this appears yet more in the following words wherein we have a sweet compellation or ravishing forme of words O thou fairest among women Christ doth here commend the excellent and surpassing beauty of his Church not withstanding all her deformities and blacknesse spoken of before She was deformed and black in the eyes of the world and also in her owne apprehension but faire and beautifull in Christ's eye and shee was not onely of some meane or ordinary beauty but the fairest among women The Hebrew Japhet faire signifies faire or beautifull not onely in respect of colour and complexion but also in a just symmetry or proportion of parts for both fairnesse of complexion and proportion of members makes the most compleat beauty The word doth also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pulchrum esse venustus decorus fuit import such a beauty as attracteth love and draweth approbation or good liking Sometimes the word is used in a double forme to increase the signification of it and then it signifies the most transcendent and very excellent beauty so it is used concerning Christ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Psa 45. 3. Thou art fairer then the Children of men Psal 45. 2. That is thou art much fairer then all the Sons of Adam this fairnesse is not onely meant of the body but of the mind and of the understanding such beauty is called The beauty of wisdome Ezek. 28. 7. This beauty consisteth in wisdom and holinesse it is the beauty of all spirituall graces of the Saints as faith love patience humility c. it is not an outward beauty of the body but an inward beauty of the soule The word importeth as I hinted before such beauty as attracteth love and approbation for the same word is attributed sometime to Cattell Genes 41. 2. Sometime to Trees Jer. 11. 16. And to all the works of Gods hands Eccles 2. 11. So that it is applied to such things as doth draw and win the affections of man yet Christ addeth to this beauty by saying The fairest among women The most comely beauty is usually set forth by women as strength and valour is set forth by men and when he saith Faire among women he meaneth more faire then other women or the fairest of woman-kind thus Mary the Mother of Christ is called Blessed among women Luke 1. 28. That is more blessed then other women so the Lyon is said to be strong among Beasts Prov. 30. 30. That is the strongest among Beasts Now the meaning must needs be thus that the Church is far more excelling in all spirituall beauty beyond all earthly and temporall beauty however shee seemeth black in her owne eyes as all the Saints are privy to their own deformities and however others doe contemne her esteeming her to be void of beauty yet unto Christ shee seemeth to be most faire There are many in the world that have a shew of externall beauty and are adorned with many externall Ornaments but their beauty in the eyes of Messiah is nothing comparable to the beauty of the Saints who indeed are base and contemptible to carnall view but yet by their spirituall beauty and Ornaments they excell them all Hence it is Christ calleth the Church the fairest among women Now from this insinuating sweet compellation of Christ to his Church Observe First That Christs doth win the affections of his Saints by sweet insinuations He doth as it were insinuate and get into our affections before we are aware Hence it is that he useth such sweet termes of relation to his people as Love Dove undefiled Spouse Brethren Children Friends Sonnes and the like all to insinuate and get within their hearts and that for these ends First to assure them of his good will love delight and acceptation I call you no more Servants but friends saith he Because that I receive from the Father I declare it unto you John 15. 15. That is you are my Friends and I deale with you as a friend and by this you may take notice of my love and friendship towards you because I reveale unto you the mind of my Father Secondly to cause them to take notice of his grace and love The Saints of Christ are often complaining of blacknesse and deformity but seldome acknowledgeing their beauty and fairnesse they can often see their meannesse but not their riches their weaknesse but not their strength their sins but not their graces The Church here had called her selfe black but Christ calleth her faire shee was something blackish in her owne eyes but exceeding faire in Christ's eyes Now that the Church might apprehend her owne beauty
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
upon us The Saints ought therefore to goe forth from all superstitious orders whatsoever with all speed and hast even as Lot departed out of Sodome and as the Israelites departed out of Aegypt and with all zeal and earnestnesse of Spirit even as Gods people came out of Babylon with their faces towards Zion Wee must not be partakers of Babylons sins unlesse we be made also partakers of her plagues Rev. 18. 4. By the foote-steps of the Flock Goe forth by the foot-steps of the faithfull in former ages Abraham Isaac and Jacob c. Hence observe That the holy paths and wayes of the faithfull in former ages are as so many holy examples left for the direction of their Successors which shall live in after ages The faithfull are said to be such as walk in the steps of the faith of their father Abraham Rom. 4. 12. All the godly as I hinted before of former ages are called a cloud of witnesses Heb. 12. 1. That is as the cloud of fire led and guided the people of Israel in the Wildernesse so the former examples of holinesse in the Saints are as guides and directions to us in the wayes of Christ To this direction the Apostle exhorts the Saints Be yee followers of me even as I am of Christ 1 Cor. 11. 1. He doth also give them a limitation for saith he be yee imitators of me but how not in evill but as I imitate and follow Christ neither Prophets nor Apostles nor the most holiest Saints upon earth are to be imitated by us but as they imitate Christ and so they are leading examples 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 imitator unto us The Greek word used by the Apostle signifies to imitate in gesture and action so that they were to shape and fashion themselves to him as hee did unto Christ And again the Apostle saith in Heb. 13. 7. Remember yee the guides who have spoken unto you the word of God whose faith imitate ye considering the end of their conversation The Apostle would have them imitate those that are godly in their faith but in nothing else So we should be imitators of the Flock of Christ according to the Apostle in 1 Thess 2. 14. Ye Brethren become imitators of the Churches of God And againe saith the Apostle We desire c. that yee be not sloathfull but imitators of them who through faith and patience inherit the promisses Heb. 6. 11 12. So many examples as we have in Scripture of those holy men of God who lived in former ages so many guides and leaders we must reckon our selves to have before us Now when we look upon the steps of Abraham Isaac and Jacob and other holy men of God but chiefly upon the Apostles and Ministers of the New Testament we look upon the Faith and Doctrine of these Worthies we look how they worshipped and how they lived as holy Writ doth set out unto us for if the word did not testifie of them how should we know their steps Also we see in former tâ—mes the Prophets and Apostles were Christ's Shepheards and fed his Flock we should therefore looke unto their Tents and there seeke for good and wholsome pasture But this is now a great question in the World where wee shall finde the Tents of these Shepheards or to whom we may joyne our selves for all say theirs is the way and how shall we know Indeed Christ fore-saw these streights of the latter dayes and hath told us that many shall come and say Loe here is Christ and loe there is Christ. For there shall be saith he false Christs and false Prophets and shall shew great signes and wonders insomuch that if it were possible they would deceive the very Elect Mat. 24. 23 24. But what is now to be done see the advice and counsell of the Lord himself by the Prophet saying Thus saith the Lord stand yee in the way and see alluding to a passenger who having set forward in his journey doth come to sundry ways and not knowing which way to take hee standeth there doubting considering and enquiring but he doth not only say stand in the way but see that is see and consider seriously the severall courses that holy men have taken in times past and that upon good grounds and due examination having discovered the right way which all the people of God have walked in from time to time and walke in it and what will be the fruit of this aske for the old way which is the good way and walke therein and yee shall finde rest unto your soules that is you shall no more be tossed too and fro or be disquieted or be to seek for the way of God but you shal find satisfactian and rest to your soules Jer. 6. 16. But of whom shall we now enquire for some will tell us one thing and some another And the foolish will believe every thing but the prudent will consider his steps Prov. 14. 1â— But unto whom then shall wee goe to enquire the way of Christ for 1. If we goe to the Papists they will not direct us to the Prophets or to the Apostles other holy men of whom the word of God beareth witnesse they will not allow that the Writings of the Prophets and Apostles shall be the Tents of these Shepheards here spoken of and that in them only we may find wholsome pasture but they will send us to the steps of certaine Popes Cardinalls Monks and Fryers they will send us to the decrees of Popes and popish Prelates and to their own constitutions there is to be found wholsome food say they Now what a madnesse were it to follow such strange Doctrines which are contrary to the Doctrine of the Apostles and Prophets and when they can prove their Doctrine and worship by nothing but by their own authority such a Pope and so many Cardinals and Bishops did decree this thing and that these cannot erre say they and therefore we must believe them Now no wise man can follow after such wicked companions as these are 2. If we goe to ancient Fathers they have erred and therefore wee cannot rely upon them Wee may not then enquire of Tertullian Cyprian Ambrose Augustine Hierome Bernard c. For all these have had their failings and have erred in many things and though they saw much in respect of the ignorance of their times yet their light was very dim their light in comparison to that of the Apostles was but as it were the light of a candle compared to the light of the Sun And as for those that are of later yeares that were the first restorers of the Gospel since the generall Apostacy as Wickliffe Luther Zwinglius c. These performed many great things having received singular gifts from God but these had their failings and errours also 3. Wee may not goe to Councels and Synods for these have and may erre likewise even the best Counsels may erre for so did the Councell of
hosts hath visited his flocke the house of Iudah and hath made them as his goodly horse in the battell c. Hence they shall obtaine the victory over their enemies and therefore he addeth in vers 5. And they shall be as mighty men which tread downe their enemies in the mire of the streets in the battell and they shall fight because the Lord is with them and the riders on horses shall be confonded By the shepheards and goats are meant the cruel Governors which did oppres the poor shreep but now when God shall turne his favourable countenance towards his people hee will cloath them with such valour and strength so that of Sheep they shall become great War-horses with which the Lord will overcome and trample downe his enemies So in that Christ compares his Church to Pharaoh's Charriot Horses he doth promise and declare that they shall obtaine the victory over all their enemies whatsoever Hence Observe That Christ hath armed his People with spirituall armour power fortitude and valour to overcome all their enemies Antichrist shall make war with the Lamb but the Lamb shall overcome him Revel 17. 14. But marke the reason he giveth why the Lamb shall overcome For they that are with him are called and chosen and faithfull These are the Army that follow Christ in Heaven who are of high account with God though the World call them Hereticks yet these are called to destroy Antichrist and will faithfully performe it Now though their Enemies be strong and the war sharp yet the Saints are sure of victory they shall surely become Conquerours Thus it is spoken of the two Witnesses in Revel 11. 4. That if any man will hurt them that is if any way persecuting or afflicting them or attempt to hinder them in the course of their Prophecy Then fire should proceed out of their mouths to devoure their enemies Their Enemies shall be destroyed because they despised their Testimony Thus all the Army in Heaven which follow Christ upon White Horses Revel 19. 14. they shall make war with principallities and powers and with all the rulers of darknesse of this World they war against all the Devills in hell and against all spirituall wickednesse having received power and Commission from Christ and therefore shall overcome The Saints are ready prepared unto this Battaile they are proâ—pâ— and ready they are full of fortitude and valour yea and far beyond the Horses of King Phâ—raoh The Horses of Aegypt were strong and ready for the Battaile but yet they were but flesh and not spirit Zech. 4. 6. But the Saints are cloathed with all sorts of Spirituall weapons yea with the whole armour of God Ephel 6. and thus all the Saints with Paul are more then Conquerours Vers 10. Thy cheeks are comely with rows of Jewells thy neck with chains of gold Christ having set forth the Churches strength and valour now continueth his Speech shewing also how his Church is decked with his Ordinances and graces The beauty of the Church is set forth First in respect of her Cheeks Secondly of her Neck First her Cheeks were adorned with rows of Jewells and precious stones as the manner of the Aegyptians and other Countries was Secondly her neck is assimilated to Chains of gold which was a goodly and glorious sight Christ in commending the particular parts and members of his Church speaketh of those that are most in sight because if they be beautifull and faire there is not much inquiry made of the beauty and fairnesse of the rest Thy Cheeks are comely c. The Hebrew Lechajaik signifies thy cheeks Or thy jawes it is sometimes used for the cheeks or jawes of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vnde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gena maxilla Beasts and of Horses as in Isa 30. 28. There shall be a Bridle in the jawes of the people Are comely Comely or desireable gracious beautifull the word denoteth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pulchrum decorum amoenum esse convenire decens esse a faire and comely grace for which a thing is to be much desired as in Psal 33. 1. Praise is comely for the upright That is it is very desirable And in Psal 93. 5. Holinesse becometh thy house It is a gracious and decent sight to come before thee with holinesse and reverence With rows of Jewells The Hebrew word Torim rows comming from the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Jecit projecit ejaculatus est Vnde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Doctrina institutio Singular Tor it signifies an ordinary distribution or disposition of things and hath affinity with Thorah a Law which commeth of the root Jarah which signifies to dart or to cast forth and it implieth an orderly disposing of doctrine and in Scripture an orderly disposition is put for an explaination of the word Law David said Is this the Law of man c. 2 Sam. 7. 19. which another Prophet speaketh in this wise Thou hast regarded me according to the order or disposition of a man of high degree O Lord 1 Chron. 17. 17. So the Law of God is an orderly disposition of his precepts proposing of them to us as a rule of life The same word â—or is also used 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Terminus ordo conditio Ratio Item Turtur avis voce quam edit ste dicta for a Turtle-Dove which some therefore take here to be Jewells or Ornaments that had the figures of Turtle Doves Thy Neck with chains of gold It was an Ornament of honour and dignity especially in those Easterne Countries to weare Chaines of gold or of pearle or of pretious stones This word Charuzim is not found in any other place of Scripture besides this and is Translated collars or chains and it signifies a Chaine of pearle or pretious stone when many pearles are drawne together upon one thred and made into one chaine and so put about the neck Now it is questionable whither this similitude of rows and chains is to be referred to the Church as shee was compared to the Horses in Pharaoh's Chariot Ver. 9. or to a woman as shee was a Shepheardesse in Vers 8. The comparison will agree to both First we may refer these rows and chains unto the Church as shee was compared to the Horses of Pharaoh taking it thus Christ had decked and trimmed her even as great Princes doe adorne their horse bridles he alludeth no doubt to the manner of those Easterne Princes who used to trim their bridles other kinds of furniture for the forepart of their Horses with sundry kinds of Ornaments as gold pearle pretious stones c. As we may see in Judg. 8. 21. 26. The King of Midian had Ornaments of Chains of gold and pearle c. about his Camel's neck Now by this comparison he meaneth that there was no greater glory nor comelinesse in these things then was in the outward parts and members of the Church Or if we retaine the similitude of a woman it is
a terme not far from theirs call it Lawander Another sort was called Nardus assiria of which was made an ointment of all others most precious and saith Pliny of all other spices Spikenard is of greatest estimation the ointment of Spikenard was very precious which Plin. l. 12. cap. 12. they used to powr out and anoint men with such was the ointment that Mary anointed Christ with as hee sate at Table and the house was filled with the odour of the ointment John 12. 3. Mar. 14. 3. This Spiknard was very costly and precious as may appeare in that it grew in India or in Assyria And for this most precious oyle which was made of this sweet plant of India it had the nature of a warming piercing digesting The herb it self is hot in the first degree and dry in the second whereby it falleth out that it is of an excellent comforting nature and also repercussive Now under this odoriferous nard we may mistically understand the most precious gifts and graces of the spirit of Christ either First as the sweetnesse of them flows from him unto the Saints or Secondly as they are planted in the hearts of his people sending forth a sweet savour from thence First we may understand this sweet ointment made of Spikenard to be meant of Christs graces in himself from which a sweet and redolent savor descends down to all his Saints The words in the originall will indifferently bear a double translation because the letter which is the affix sometimes formeth the adjective and so wee may translate it thus that which is of spikenard gave the smell thereof And so Junius renders the words According to this translation the Church praiseth the sweetnesse of Christ setting forth how Nardinum edit cdorem suum Jun. sweet he is unto her as if shee should say even now while the King my Beloved is sitting in the Heavens compassed about with his holy Angels and I here upon earth below there is a wonderfull distance between us and yet the sweet savour of him commeth unto me yea I doe smell his sweetnesse even as it were the precious ointment made of Spiknard or Secondly Wee may take the words as they are in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mea nar dus our translation My spikenard so Arius Montanus renders â—t And then wee may understand the graces of Christ in the Saints as the fruits of faith love and all the sacrifices of prayers and praises of the Saints these and many such like fruits the Saints shew forth by vertue of their communion with Christ The Apostle in Rom. 6. 3 4. sets forth this communion of the Saints with Christ under an elegant metaphor representing unto us that as Plants engraffed do receive moysture juyce and nourishment from the stock whereby they sprout out budd and bear fruit so the Saints being as it were in serted into Christ doe receive vigour and life from him whereby they walke in the spirit and become spirituall holy gracious active in all good works Now good and gracious works flowing from the Spirit of Christ are called fruits which signifie not only an issuing from the stock but the sweetnesse and pleasantnesse of them And thus the Wise man saith A good name is better then ointment Eccl. 7. 3. because it hath a good savour with it And on the contrary the Israelites said to Moses and Aaron Yee have made us stincke before Pharaoh and his servants That is in their credit good name and estimation And again in Prov. 15. 8. The sacrifice of the wicked is an abomination unto the Lord but the prayer of the upright is his delight That thing is most abominable to the Lord which the wicked think to be most excellent and whereby they think to be most of all accepted but the prayers and praises of the godly are delightfull in his eares they have the savour of a sweet odour before him First observe hence from the first interpretation That the graces which are in Christ cast a sweet odour and perfume into the hearts of all believers Ointment and perfume rejoyce the heart saith Solomon Prov. 27. 9. So all Christs graces which are the anointings of the Father upon him are sweet rejoycing the hearts of the Saints Christ was anointed with the oile of gladnesse above his fellows Psal 45. 7. His graces were matter of joy and gladnesse to himselfe and to all his Saints Christ's love is better then wine because it revives strengthens and refresheth the hearts of his servants All Christs graces are very fragrant and redolent refreshing the sences of the soule his very word and Gospel is a savour of life unto life 2 Cor. 2. 16. Secondly according to the latter interpretation observe That the graces of the Saints are very savoury and delightfull Their graces are delightfull 1. To God 2. To Man 1. They are delightfull to God as being the fruits of his own Spirit God loves and delights in none but in himselfe but when hee communicates any of the graces of his Spirit they are part of himselfe and hee greatly delights in them As a Father delights in his Child because he seeth part of himselfe in his Child so the Lord conveyeth his owne grace and image into our hearts and then delights to see them there 2. The graces of faith love prayer and praises of the Saints are acceptable to God by the mediation of Jesus Christ Thus the Apostle saith his preaching of the Gospel was unto God a sweet savour of Christ in them that are saved and in them that perish 2 Cor. 2. 15. Hee alludeth to the ointment of the Priest and the sweet incense which they offered unto the Lord. And David prayeth that his prayer might be directed before the Lord as incense Psal 141. 2. He meaneth such incense or perfume which was a confection of sweet spices made after the Art of the Apothecary pure and holy and was by the Priests burned upon the golden Altar every morning before the Lord Exod. 30. 34 35 36. Which Incense was a figure of the prayers of the Saints acceptable to God through the mediation of Jesus Christ And thus it is said of Noah's burnt-offerings which he offered after the deluge of waters ceased that the Lord smelled a savour of rest in them Gen. 8. 20. And Christ is called that Angell that stood before the Altar having a golden Censor and there was given unto him much incense that he should offer it with the prayers of all Saints upon the golden Altar which was before the Throne Rev. 8. 3. That is Christ the Angell of Gods presence who had a golden Censor as the High Priest had to offer Incense Heb. 9. 4. unto whom was given much incense like those sweet spices which the Priests burnt upon the golden Altar Exod. 30. 34. which he was to offer with the prayers of the Saints mingling the sweet odour of his own merits with their prayers and so
understand it for the adjunct of time to wit All night c. the night commonly signifieth the time of darknesse and affliction it being the time of solitarinesse and meditation as in Psal 77. 3 4. 6. Psal 63. 7. And so in Isa 26. 9. With my soule have I desired thee in the night yea with my spirit within me will I seeke thee early That is in the greatest fears and dangers I have made my addresse unto thee That noteth that Christ with his consolations should be her continuall joy and comfort whom shee would rest on in the times of the greatest tentations and troubles Betwixt my Breasts The Hebrew word that signifies a Breast or Pap is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mamma a Child 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Effudit quia mammae effunduns lac derived of a Chaldae word that signifies to powre out because Milke is powred forth from the Breast The Church seemeth to allude to the manner of women and Maids who were wont to weare betwixt their Breasts or in their bosomes Nosegays as we call them made of very odoriferous and sweet smelling flowers of which they made great account esteeming of them as a principall part of their Ornaments So the Church here finding and feeling her wel-beloved to be so sweet unto her saith that he is as a bundle of sweet Myrrhe and that shee will set him in her bosome even betweene her Breasts and there he shall remaine that shee may alwayes smell his sweetnesse Shee sheweth also of what great account Christ was to her that shee would place him so nigh her heart as it were as betweene her Breasts that as the Apostle saith Christ might dwell in her heart by faith Ephes 3. 17. Or the Breasts may signifie the ministry of the Church feeding of the Saints with the sincere milk of the word that they may grow thereby 1 Pet. 2. 2. According to this the Prophet saith Rejoyce yee with Jerusalem c. that yes may suck and be satisfied with the Breast of her Consolations that yee may milk out and be delighted with the abundance of her glory Isa 66. 10 11. According to this Interpretation the Church declareth how exceedingly shee should be nourished and fed by the sweet administrations of Christ unto his Church and that shee should be spiritually nursed with her and receive abundance of consolation from her being nourished together by the doctrine of the Gospell of Jesus Christ Let us take a few Observations from hence A bundle of myrrhe c. Myrrhe you heard was very sweet in smell but better in tast and it was a precious ingredient in the holy Oyle Hence Observe First All the dispensations of Christ are very sweet and savory unto a beleiving soule There is such a kind of complacency or well-pleasednesse in the hearts of the Saints that they doe as it were acquiesce and rest well pleased in his grace and goodnesse It is true Christ is in this world a kind of a bitter sweet unto his Saints as I may so say but his sweetnesse doth swallow up all his bitternesse his bitternesse is in the lowest degree but his sweetnesse in the superlative so that let his dispensations be what they will his Saints are never weary of him yea they take pleasure in infirmities in reproaches in necessities in persecutions in distresses for his sake and when they are weake in themselves then they are strong in him and more then Conquerours as saith the Apostle And thus Christ is wellcome to the Saints upon any conditions whatsoever Let him come with a smile or with a frowne with a rod or with sweet imbracings in what shape soever he represents himselfe he is accepted of them Thus it was with Peter Lord if it be thou saith he bid me come unto thee on the water So it is with the Saints they refuse not to venture even upon the Boisterous waters to goe unto Christ When Samuel told Ely of judgement to come upon his Family It is the Lord saith he let him doe what he will So David I was dumb and opened not my mouth because thou didest it Psal 39. And Job Though he kill me I will trust in him Hence it is that the Children of God though they walke in darknesse and have no light at all yet they will trust in the name of the Lord and stay themselves upon their God Isa 50. 10. Though Christ be like myrrhe somewhat bitter in tast in respect of the amarulency and bitternesse of trouble tentation and the Crosse yet he is also sweet like a bundle of myrrhe refreshing the senses of the soule yeilding of them abundance of sweetnesse and satisfaction Secondly Observe That all our comforts in Christ are very sure comforts All his graces goodnesse and sweetnesse is as a bundle or bag of myrrhe bound up safe for us Hence the Apostle saith there is laid up for him a Crowne of righteousnesse 2 Tim. 4. 8. It was kept sure for him yet was treasured up for him as we use to treasure up Jewells and precious things So the Apostle Peter saith our Inheritance is reserved in Heaven for us 1 Pet. 1. 4. These things are kept sure and certaine for us they are not given to us as grace was given to Adam who might lose it at his pleasure but we are kept by the power of God through faith unto salvation Vers 5. Hence it is the Covenant of grace and of eternity is called The sure mercies of David Isa 55. 3. So are all things we have in Christ very sure and safe our comforts in him are sure comforts our peace a sure peace our joy a sure joy and the sweetnesse and redolency of his graces are sure unto us they are in him as myrrhe bound in a bundle or put into a bag which cannot be lost My Beloved Christ having called his Church his Love here shee returnes the same Epithite unto him againe Hence Observe That the Saints returne love to Christ for his love first manifested unto them Thus we have the Apostle We love him because he loved us first 1 John 4. 10. The flame of Christ's love warming of our hearts doth kindle a fire of love burning toward him againe The Trumpet of his goodnesse doth cause his people to eccho back praises unto him If first he love us we then can love him if first he praise us we then can praise him if he goe before and draw us we shall follow after Then let us eye Christ loving exalting and praising of us that so we may abundantly love exalt and praise him My Beloved is unto me The Church doth apropriate the sweetnesse of Christ unto her selfe Hence Observe That the Saints doe apply all the benefits of Christ vnto themselves in particular We have an example of this in the Apostle when he saith Christ loved me and gave himselfe for me Gal. 2. 20. He applieth the benefits of Christ's death to himselfe in particular And Thomas my
Lord and my God and Job my Redeemer and David useth this word of propriety eight times together in Psal 14. 2. The Lord is my rock and my fortresse and my Deliverer my God my strength in whom I will trust my Buckler and the horne of my salvatian and my high Tower He shall lodge He shall continue and abide with me Hence Observe That those that have once felt the goodnesse of Christ de sire always to injoy the same This did something appeare in the Jewes that followed Christ when Christ told them of the bread of life they cried Lord evermore give us of this bread John 6. 34. He shall lodge all night He shall continue with me in the night of trouble and Tentation Hence Observe That Christ is never neerer his people then in their greatest afflictions Christ is neerest unto his people when sometimes they thinke him to be farthest off Thus it was for a time with Christ when he said My God my God why hast thou forsaken me Yet God was never neerer Christ assisting and upholding him by his power then at that time And so David in Psal 77. complaineth that his Spirit was overwhelmed Vers 3. upon which he saith Will the Lord cast off for ever And will he be favourable no more is his mercy cleane gone for ever doth his promise faile for evermore hath God forgotten to be gracious hath he in anger shut up his tender mercies But saith he at last This is my infirmity but I will remember the years of the right hand of the most high That is I will remember his wonderous works of old how he led his people out of Aegypt by a strong hand how and therefore is able to keep me in the greatest troubles and deliver me out of the greatest dangers He shall lodge all night betwixt my Breasts If we take that Interpretation as alluding to those that weare Nosegays in their bosomes that they may smell the sweetnesse of them by which is signified the great esteeme the Church hath of Christ Then Observe 1. That the Saints have a high account and esteem of Jesus Christ They place him betweene their Breasts neare their heart nay in their hearts so saith the Apostle in Ephes 3. 17. That Christ may dwell in your hearts by faith Christ hath the heart for his entertainment in the Saints he is set in the highest part and top of all their affections It is true that worldlings slight scorne and cast Christ at their heels as it were yet all the Saints doe magnifie him and account him very precious they give him the highest roome in their soule and doe as it were make him Commander there in chiefe And as for carnall men who mind earthly things they have nothing but carnall joyes and carnall comforts and carnall injoyments these and such like lodge all night betweene their Breasts these take up the best rooms in their souls but the Saints delight that Christ and his holy Spirit and all the operations thereof should lie all night betweene their Breasts that these should dwell and operate in their hearts Secondly if we take the latter interpretation that these Breasts should be meant of the ministry of the Church feeding and refreshing of the Saints with the sincere milk of the word then it yields us this Observation 2. That Christs ministry in the Church is a very sweet refreshing nourishing ministry The Members of Jerusalem might suck and be satisfied with the Breasts of her consolations and be delighted with the abundance of her glory Isa 66. 10 11. The Saints may be spiritually nursed and cherished by one another Thus the Apostle tells the Thessalonians in 1 Epist Chap. 2. Vers 7. But we saith he were gentle among you even as a Nurse cherisheth her Children That is we were so tenderly affected towards you as a Nurse which beareth with a froward Child that we might cherish and nourish you by imparting unto you the Gospell of Christ Because saith he in Vers 8. yee were deare unto us And thus the Apostle tells Timothy that he should be a good minister nourished up in the words of faith 1 Tim 4. 6. And the Saints are abundantly comforted and refreshed in the Churches Consolations as in Psal 36. 8. They shall be abundantly satisfied with the fatnesse of thy house and thou shalt make them drinke of the River of thy pleasures And in Psal 65. 4 We shall be satisfied with the goodnesse of thy house even of thy holy Temple By goodnesse he meaneth good things by which good things we may understand the principall of all good things namely the holy Ghost for that which is called good things in Mat. 7. 11. is called the holy Ghost in Luke 11. 13. So that the ministry of the holy Ghost is that which refresheth and comforteth his Saints It is not the ministry of men or of humane wisdome that yeilds the Saints so much comfort and refreshing but the ministry of the holy Spirit the ministry of life and righteousnesse when Christ holds out unto us the Breasts of joy and consolation Vers 14. My Beloved is unto me as a cluster of camphyre or Cypres in the Vineyards of Engedi The Church goeth on in commending her Beloved and the graces shee receiveth from him comparing him to another sweet smelling thing as before shee had resembled him to Spiknard Vers 12. and to myrrhe Vers 13. So here to the sweet berries or clusters of the Cypres Tree In the words observe 1. A declaration of Messiah's sweetnesse he being compared to camphyre or cypres This sweetnesse of his is amplified First by the quantity it is a cluster of camphyre Secondly by the place where it is to be had in the Vineyards of Engendi 2. A note of propriety My beloved is unto me c. as in the precedent verse A cluster of Camphire Camphire is a sweet gum and for smell much like unto Spikenard Cyprus is a tree whose fruit groweth in clusters and is very sweet The Hebrew word Caphar 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Texit operuit nomen significat expiatio re demptionis pretium Exod. 21. 30. from which Camphire and also Cyprus seemeth to be derived signifieth to cover or plaister over Gen. 6. 14. The cover which was laid upon the Arke is set forth by a word derived from this and it is applyed to the covering or appeasing of an angry countenance Gen. 32. 20. To pacifie wrath Psal 78. 38. It is also used to signifie propitiation favour and mercy as in Deut. 21. 8. It is often used to expiate and purge away uncleannesse and to make attonement Thus it was applyed to things under the Law see Levit. 16. 33. and 23. 27. This may note unto us the sweetnesse of Christs redemption and the fruits of his death whereby hee became as a cluster of redemption unto his people for as a cluster consisteth of many berries compact together into one bunch so the redemption of Christ hath
doctrine of faith did as it were stay and uphold the Churches of Christ Of our house Our house Or the houses of us for the Catholick body is distinguished into sundry particular Congregations or Churches in every of which as in sundry Nurceries the Saints are brought up and Nursed The Church is called the house of God 1 Tim. 3. 15. which is Interpreted to be the Church of the living God the pillar and ground of truth And so the faithfull are called the house of God Heb. 3. 6. But what is this Palace It cannot be so properly meant of Heaven in which the Saints shall dwell for ever but rather of an house while they are yet in this World and this house is the Church of Christ she is the Temple of the living God Every faithfull soule is the habitation of Christ and hence it is that the Psalmist calls upon men to open the doors of their heart to receive Christ Lift up your heads yee gates and be ye lift up yee everlasting doors and the King of glory shall come in Psal 24. The beams of our house are Cedar The beams of this spirituall house are set forth by the matter they were of they were of Cedar Cedar is a Tree very common in Mount Lebanon and as some say like unto Juniper or rather to Cypres for leafe but for the Tree it selfe it is tall and strong and the wood of permament nature and of a very sweet smell and it rotteth not nor admitting any worme Now the Saints who are the beams rafters and materialls of this house are compared to Cedars in Psa 92. 13. And Balaam likeneth the Tabernacles of Israel unto Cedar trees beside the waters for goodlinesse Numb 24. 5 6. This wood was used in Solomon's Temple 1 K. 6. 36. And he made Cedars like Sycamore Trees which are in the val ' for abundance 1 Kings 10. 27. Prefiguring the Saints of whom the spirituall Temple of the Lord was to be built the Saints are as living stones put into the edifice or building of Christs spirituall Temple Thus is commended the matter of the beams of this house wherein is set forth the stability and strength of this house or houses Now followeth the seting forth of the excellency and statelinesse of this house And the rafters or gallerirs of firr Rafters or Galleries as the word borrowed from running intendeth Galleries were certaine walking places which were built on the tops of houses Now in such Galleries as these men were wont to walke and converse together So here these Galleries in Christs house may signifie the sweet conversing the Saints have with Christ in the communication of all his graces These Galleries are set forth by the matter they were of Of Fir Our Translation saith of fir some others Cypres the Hebrew Brothim whose singular for the forme of its Characture may be Brut is turned by the Latine word Bruta which was a Tree as Pliny recordeth Plinie in Lib. 12. Cap. 17. like to a broad Cypres tree with whitish boughs of excellent sweet savour much like unto Cedar This sets out unto us the excellency of Christs Galleries wherein he doth sweetly converse with his people and wherein his people doe contemplate of divine things These Cedars and Brutine trees may both be applied unto the persons of the Saints and also unto the doctrine of faith wherewith the Curch is built upon Christ the chief corner Stone as in 1 Cor. 3. 9 10 11 12. where the Apostle saith No man can lay any other foundation then that which is laid which is Christ Now saith he if any man build upon this foundation Gold Silver precious stones c. That is meant of the Saints who are the super-structure built upon Christ the foundation thus was the building of the new Jerusalem whose twelve gates were of pearles and the street of the city was pure gold Rev. 21. 21. Now all these similitudes doe set forth those holy persons and graces wherewith the Church should be adorned all those things signified by the houses of Cedar and by the Galleries of fir are strong and firme and very redolent and savory unto the comfort of the Saints and the glory of Christ In the Verse before Christ and his Church sung the prayse of their Bed here they sing the praise of their Houses Hence Observe 1. That the Saints are Christs house They are called the house of God 1 Pet. 4. 17. and the Temple of God 2 Cor. 6. 16. Heaven is his house where he manifesteth his glory and the world is his house where he manifesteth his power and wisdome but the Saints are his house where he manifesteth his especiall grace and favour The Lord dwells with the humble spirit Isa 57. 15. That is he is present with them to cheare and comfort them with his grace and spirit Now the Lord maketh use of the Saints as men doe of their houses 1. Men use to abide and be resident in their houses a house is a place of residence So Christ is alway present with his Saints by his Spirit unto the end of the world Matth. 28. 18. And lo saith he I am with you unto the end 2. Men doe refresh themselves by eating and drinking and the like in houses thus Christ is said to feast and sup with his Saints Revel 3. 20. Christ doth converse familiarly chearfully and comfortably with them as friends use to Feast and make merry one with another 3. Men doe take great delight and contentment in their houses as being a part of their worldly excellenency So Christ taketh great contentment and delight in his Saints The upright are his delight Prov. 11. 20. 4. Men lay up their greatest treasures and their most precious Jewells in their houses So doth Christ he comes into the soule his house to bestow his Jewels and to spread his treasures of grace there he makes the spirit of glory to rest upon his Saints 1 Pet. 4. 14. Now as the glory of Christs house is set forth so also is the glory of the beams or rafters thereof commended unto us You heard that these beams were applied to the persons of the Saints wherewithall the house of Christ is builded Christ is the Foundation and the Saints are the super-structure put into the building This is that the Apostle tells us 1 Pet. 2. 4 5. To whom comming that is unto Christ as unto a living stone yee also saith he as lively stones are built up as spirituall house an holy Priest-hod to offer up spirituall Sacrifices acceptable to God by Jesus Christ So Gods house is built of Saints of lively stones such as have received life from him this house is Gods dwelling place where he communicates both grace and glory And it is called a spirituall house because it is built up by the Spirit of God Now as Christs house is commended by the beams thereof so the beams or rafters are set forth by the matter they are of
the speech of Christ Of others to be spoken by the Church It is most true that Christ and his Church are both of them sweet fair comely and beautifull yea so exceeding sweet and beautifull that all the sweetest Roses and whitest lilies in the world are not comparable unto them If Christ be called the Rose and the Lilie it is most true he is so in respect of the excellency of his graces in himselfe which he doth most freely communicate with his Saints And if the Church be compared unto them it is a very fit comparison whereby her graces received from Christ may be shewn forth wherein she is most lovely and pleasant for sweet odour and beauty according to that promise made in Hos 14. 5. 7. I will be as the dew upon Israel and he shall grow as the lilie and they shall revive as the Corne and grow as the Vine the sent thereof shall be as the Wine of Lebanon He means that the knowledge of him and his doctrine and the receiving of his graces shall be very pleasing and delightfull unto his people like unto excellent wine But I take these to be the words of the Bridegroome commending himselfe for his most excellent sweet vertue testified to all but especially to his Church by communicating his grace and spirit unto her The Church doth not speake this of her selfe for then she should commend her selfe which is not meet The Apostle in veighs against false praisers 2 Cor. 10. 12. We dare not saith he make our selves of the number or compare our selves with some that commend themselves And in another place he speaks home to this purpose No man saith he liveth to himselfe Rom. 14. 7. That is none ought to live unto himselfe yea even Christ himselfe relating to himselfe as a meer man saith That his witnesse is not true if he beare witnesse of himselfe John 5. 31. But yet in another place relating to himselfe as mediator as God and man in one person and one with the father he spake cleane contrary to this Though I doe beare record of my selfe saith he yet my record is true John 8. 14. So that the Saints may not commend themselves although it be true they did sometimes report something of their owne vertues but it was for holy example and instructions sake and it was still with reference unto the maine object of praise which was Christ The Saints may commend themselves 1. When the praise thereof is given unto God 2. When it is for holy example and instructions sake 3. When they are forced thereunto by way of justification through the calumniations of wicked people Thus Paul as you know was constrained to praise himselfe least his doctrine should be defaced 2 Cor. 11. 17. The false Apostles which sought all occasions to discredit him did force him thereunto and he saith That he dealt therein after the manner of fools Put for Christ to praise himselfe it is without question very good and lawfull for 1. Christ doth never commend himselfe above his worth and excellency neither did he commend himselfe above that which was meet 2. Christ was God and therefore could not sin and as he was man he was holy harmelesse and separate from sinners there was never any sin found in him 1 Pet. 2. 22. 3. As Mediatour he was filled with the holy Ghost beyond all measure and therefore his actions were holy and all of them infinitely praise-worthy 4. He hath not a greater in the point of our justification sanctification and eternall salvation to beare witnesse of or to commend then himselfe He indeed is the Apostle of our profession and the Angell or Messenger of the Covenant between God and us and therefore unto him give all the Prophets witnesse Act. 10. 43. Now then we may see that as the Bride began the former Song seting forth the excellency of the Bridegroome and her desire to be with him as the Author and Spring of all her joy and happinesse so here the Bridegroome beginneth first to praise himselfe and then he commendeth his Spouse Now in that Christ doth thus praise himselfe Observe That Christ may and doth commend and praise the sweetnesse and beauty of his owne graces unto his Saints Christ doth here commend himselfe and his Spouse both of them being excellent good sweet faire and beautifull yea so as they resemble each the other for as he is as the lilie she is so likewise but yet Christ praiseth himselfe in the first place because he is the very Fountain of sweetnesse and beauty all fullnesse of sweet things is in him and from him the Church receiveth all her goodnesse beauty and sweetnesse It doth appeare that Christ may and did praise himselfe for his owne vertue and graces by those selfe predications of his which we find in the Scriptures Looke unto me and be yee saved all the ends of the Earth Come unto me all yee that labour and are heavy laden When he read that place of the Prophet Isaiah Chap. 61. 1. c. He told the people this day is this Scripture fullfilled in your ears When the excommunicated man asked him who the Son of God was he answered him Thou hast both seene him and it is he that talketh with thee and he told the Samaritanesse plainly that he was the Messias And it is said of the two Disciples That beginning at Moses and all the Prophets he Expounded unto them in all the Scriptures the things concerning himselfe Now all this doth commend unto us the excellency of Christ's graces that he might praise and commend himselfe without the least blot of arrogancy or taking too much upon himselfe Thus Christ might doe being the very Fountaine and Spring of all spirituall sweetnesse and beauty Thus much for Christ's commending himselfe next we have the commendation it selfe The rose of Sharon Christs commendation is held forth under the resemblance of a sweet Rose which grew in a certaine peculiar Field Viz. in Sharon The Greeks turne it The flower of the field The Rose is the Queene of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rosa flowers most excellent for sweetnesse and beauty In the Translation we have the species used for the Genus and so he is called an especiall flower which is the rose Of Sharon The Hebrews expresse the word Field by Shadeh as in Gen. 3. 1. but here the word is Sharon which expresseth not any field but one particular field so called Of which field Sharon we read in 1 Chron. 5. 16. bordering upon the holy Land The fruitfullnesse of this field may appeare in 1 Chron. 27. 29. where David fed his Cattell And the Prophet maketh mention of the excellency of Carmell and Sharon Isa 35. 2. And when he promiseth mercy he saith Sharon shall be a fold of flocks Isa 65. 10. But when he threatneth desolation he saith Sharon is like a Wildernesse Isa 33. 9. It was a fat field and therefore imployed for grazing or fatting of
Cattell Now unto the rose growing in this pasture Christ assimilates himselfe Now let us take notice that in diverse respects Christ may be likened unto a rose which may serve as so many Observations Christ may be resembled to a rose in such respects as these 1. The rose is pleasant to the eye for the red orient colour of it so is Christ he is said to be white and ruddy the chiefe of ten thousand Song 5. 10. White and red meeting in a rose it is as I may say the beauty of beauties and such is the beauty of Jesus Christ The red colour of Christ may signifie his bloody sufferings Candet nudatum pectus rubet cruentum latus tensa arent viscera decora languent lumina regia pallent ora procera rigent brachia crura pendent marmorea rigat terebratos pedes beati sanguinis unda Aug. Med. cap. 6. Of him it is said Who is this that commeth from Edom with red Garments from Bozra He is glorious in apparrell c. wherefore art thou red in apparrell and thy Garments like him that treadeth in the winepresse I have trodden the winepresse alone c. Isa 63. 1. 2 Christ was stained with his owne blood He is also white in his righteousnesse his righteousnesse is described by white linnen Revel 19. 8. Now this temperament and mingling of white and red after such a mysticall way in Christ denotes the surpassing beauty of Christ making him more glorious then any in the World No marvaile then though the Psalmist saith thus of him Thou art fairer then the sonnes of Adam Psal 45. 2. It is true the Prophet Isaiah brings in carnall people speaking thus of Christ Hee hath no forme nor comelinesse and when we shall see him there is no beauty that we should desire him Isa 53. 2. But though Christ appeare thus to carnall hearts yet he is very excellent and desireable unto the Saints he is to them red and orient of colour as the rose of sharon 2. The rose is sweet and comfortable to the smelling to refresh the senses and so the chiefest of all Flowers Such a one is Christ nothing in the world is more pleasing and delightfull then he is to his Saints the redolency of his grace doth exceedingly take the senses of their souls his love like odoriferous flowers doth to their unspeakable delight draw and ravish their minds after him whereby the senses of their soul are exceedingly taken with his sweetnesse Hence it was that Christ was represented to us by fragrant wine by odoriferous Ointment and by sweet spikenard myrrhe and camphyre as in the former Chapter and here by a sweet smelling rose This comfort caused Paul to forget the things that were behind him to count all things dung in comparison of Christ such a savour it was that did comfort and refresh the Martyrs senses and affections when one of them thought no otherwise of the fire then if he had been lodged in a pleasant bed of roses When PolyCarpus Bishop of Smyrna was burned in stead of stench the Christians are reported to Euseb Hist Lib. 4. Cap. 15. have smelt a fragrant sweet odour as of incense or of some precious perfume Hence it is that the faith and graces of the Saints are so impregnable and that their hope is so indefatigable and never out of breath that no stormes of temptation can breake their spirits and make them give out it is nothing I say but that exceeding swavity and sweetnesse that they find to be in Christ his sweetnesse makes them take pleasure in infirmities and reproaches in necessities in persecutions in distresses for his sake and when they be weake in themselves then they are strong in him and more then Conquerours as the Apostle saith Besides Christ is no lesse sweet unto his Father also for by Christ all our services are made sweet and redolent It was not the savour of Noah's Beasts and Birds Gen. 8. 21. but the savour of Christs Sacrifice which caused the heavenly Father to smell a sweet savour of rest with the Earth It is through Christ we find acceptance with the Father it is he that is gone into the heavenly Sanctuary as in the Law the High-priest went into the Sanctuary with Vrim and Thummim with the names of his people upon his Breast for a memoriall before the Lord continually so that now through his mediation we may draw neere unto God in Plerophorie and full assurance of faith nothing doubting but that God will for his sake accept both of our persons and of our prayers Hence it is that the Apostle saith If any man sin we have an Advocate with the Father Jesus Christ the righteous and he is the propitiation for our sins 1 John 2. 1 2. Here is sweetnesse indeed let us but observe the Apostle 1. He saith If any man sin not as though there were some that did not sin for that this very Apostle beats against expresly in the end of the first Chapter but when he saith If any man sin he speaks cordiall things he speaks to the heart and comfort of sinners shewing that with God there is no acceptation of persons but all without exception of any exteriour adjuncts and qualitits doe find grace in Gods sight through Christ this is plainly the inference of the indefinite particle Any 2. He saith that we have an Advocate an Advocate is a a forensicall word and it signifies properly one that is called to or assumed as an assistant as a friend as an helper as an intercessor such a one is Christ for his Saints he is their Patron he is their spokse-man he it is that pleadeth their cause he it is that by the merit of his expiation doth intreat for them 3. Christ is an Advocate with the Father he is so with the Father that he is owne naturall Son so with him that he needs but onely shew himselfe for us and without speaking any word we are accepted hence it is that he saith I will pray the Father for you John 16. 26. 4. Our Advocate is Jesus a most sweet and heart-ravishing name and it signifies a Saviour one that doth not onely intreat for us but perfectly save us 5. He is called Christ there 's an addition and increase of comfort in this name it signifies anointed He was anointed to be our Priest to offer a reconciling Sacrifice to God for us 6. Christ is called the Righteous and that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by way of eminency none so righteous as he he is perfectly righteous so that he need not plead for himselfe he pleadeth onely for us and therefore must needs have good successe in his pleading Lastly Christ is such a one as stands in our roome and takes the whole penalty and punishment due to us for our offence upon himselfe therefore the Apostle adds that he is the propitiation for our sins That is he is the Sacrifice that begs and procures pardoning mercy
love is gone joy and light is gone O! how dejected how disconsolate is the soule then It is a perfect hyeroglyphick or resemblance of A wounded spirit as Solomon cals it when the soule is full of perplexities and feares and can see no comfort then it must returne to Christ as to its strong hold there is my stay there is my comfort there I shall finde reliefe and refreshment or else no where Or else Secondly Wee may take the cause of the Churches sicknesse the object to wit the sight of Christs loves displayed by his banner and by tasting of his banquet even all the varietie of his sweet graces now because her minde which is the eye of the soule could not sustaine the glittering shine of his love no more then Job could shut up the Sea with doores Job 38. 8. or Agur close up the winds in his fist Prov. 30. 4. hereupon she is as one in a Syncope or fit of swooning being overcome with the bright and glorious beams of his love as it was said of the Queene of Sheba according to Historians who had no Spirit left in her because she was astonished at Solomons glorie riches wisedom and the like So here the Church having both sights and tasts of Christ love and sweetnesse is as it were overcome with it Hence Observe That the fulnesse of Christs love to his Saints doth as it were transport and overcome them The Church had been in the house of wine banquetting with Christ and under the displaying of the banner of his love upon which she cryeth out I am sick of love I am overwhelmed and overcome with his sweetnesse hereupon her heart was so much ravished with love that she is love-sick and ready to swoon therewith Or Thirdly Wee may take her sicknesse to be her exceeding love towards Christ that her heart is so ravished with love towards him that she is sick Love hath a strong appetition of peculiarity or private interest in the thing beloved Here is a marveilous passion of love in the Church towards Christ Now according to this interpretation the similitude is drawn from hence when a Virgine is betrothed and through the vehemencie of her love towards her Spouse is sick and swooneth a greater or a more vehement love cannot be Hence Observe That the Saints love to Christ is vehement and strong Here the Church is so taken and ravished with love towards Christ that she is love-sick and ready to swoone and with a patheticall exclamation crie th out as one that is ready to depart and dye she desireth to be refreshed with the sweet water of life distributed unto her in flagons and the sweet smelling Aples fetch out of Christs treasury and both held and applyed to her that by that meanes she might be as it were recovered of her sicknesse The faithfull soule tasting the sweetnes of those Aples of that heavenly wine hath such a desire of Christ as that she cannot be any meanes be satisfied without the enjoyment of him Here then is a sicknesse but not to death but unto life and satisfaction Christ himselfe pronounceth such Blessed that doe hunger and thirst after righteousnesse for saith he they shall be filled Matth. 5. 6. The sweetnesse of these Apples which she tasted and of that precious wine brought her into this passion yet her appetite and desire of them is not any thing at all diminished but she desireth to be more refreshed and comforted with those flagons of wine and to have applyed unto her self those sweet apples of Christ When Christ doth first lead a soule into his Wine-Cellar and doth refresh it at the heavenly banquet of heavenly delights and comforts he doth not distribute out a full measure of his spirit and grace but as it were some tasts or small drops of them which the Apostle cals The first fruits of the Spirit Rom. 8. 23. And The earnest of the Spirit Ephes 1. Now by these drops the Saints are so taken and ravished with the wonderfull sweetnesse there is in those heavenly things that they are insatiable in their desire after a more plentifull measure of them Thus for the Churches request with the reason thereof Now followeth the fruit or effect of her request Vers 6. His left hand is under my head and his right hand doth imbrace me In the last Verse we had the Churches disease described here we have the remedy Shee called out to the Ministers of Christ to help her in the former verse but it appears here that it is onely Christ that can apply cure Indeed they be instruments and no more for Paul may plant and Apollo may water but it is God that can give increase 1 Cor. 3. 6. It is Christ himselfe that is able to support his Church by his divine power Hence it is the Church addeth to her former Speech saying His left hand is under my head and his right hand doth imbrace me So that though shee had called unto others for help yet here she confesseth that all the efficacie is from Christ himselfe declaring that he doth stay her up with both his hands In these words observe The Churches declaration of Christs exceeding loue towards her and this love of Christ appeareth in one generall act of favour namely his sweet embracing her which embracements must needs argue love and favour In Christs embracements of his Church wee have two particulars First in his left hand conveighed under her head Secondly in his right hand amiably embracing her His left hand c. Some understand it prayer-wise Let it be under my head and then the Church prayeth unto Christ for supply of strength and sustentation and that he would comfort her heart by his word and Spirit as a loving Husband doth his wife in her sorrow and sicknesse for so the Apostle tels us That Christ nourisheth his Church Ephes 5. 29. Seeing these things are spirituall what may be meant by the left and right hand for the resolution of this mystery wee cannot bring in that of Christs right and left hand spoken of in Matth. 25. because the left hand is turned to the wicked but both hands here doe uphold the Church Some understand by the left hand of Christ his man-hood and by his right hand his God-head But I understand it here of whole Christ embracing of her with both hands as it were both his God head and man-hood his life death resurrection and ascension even all that is Christs is imployed for the good and comfort of his people The forme of speech may also seeme to allude to their feasts when they lay on the ground so that if any fainted they put one hand under them to lift them up and gave them some comfortable potion with the other In like manner Christ doth not leave his Church in her sorrow and sicknesse but imbraceth her with his owne hands in the manifestation of all love and mercy and keepeth her safe from evill Now if wee
Saints walk on high places and not remaine below on Mountaines of Earth but we should Mount up to Heaven in our hearts the hill of Gods holinesse and of our happinesse unto which Paul ascended in the vision of his soul and unto which Stevens heart and eye was lifted up in the end of his Apology because his defence was in the Heavens All our Salvation joy and happinesse commeth not from the Mountaines of flesh and blood but from the Heavens 5. These creatures were often made a prey and over-reached by the Huntsman therefore Christ himselfe is called Aijeleth Kashacar The Hind of the morning Psal 22. 1. Who in that Psalme is extreamly hunted with Doggs of the Evening so are all the Saints hunted by the men of the world 6. These Hinds are very charitable one unto another it is reported of them that when they swim over a River the first sustaineth the second and the second upholds the third c. Thus the Saints are exhorted by the Apostle to beare one anothers burthens and so fulfill the Law of Christ Gal. 6. 2. Not looking every man on his owne things but every man also unto the things of others Phil. 2. 4. Thus in some measure all the Saints may be likened to the Roes and Hindes of the field not that they were to sweare by them but for whose sake and by whose means they were to take themselves bound as by a Solemne Oath not to stir or provoke Christ by any miscarriage whatsoever Thus far for the manner of his charge now followeth the matter thereof That yee stir not up nor awake my love The words may be read If yee stir and if yee stir up or If yee awake and if yee awake up for they are both 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vigilavit excitatus fu it Trausitive excitavit of one signification save they differ in forme and being both referred to the Love after mentioned they meane a stirring up more or lesse The word If used in Oaths and adjurations is a prohibition upon penalty as in Gen. 21. 23. Sweare unto me here by God If thou shalt lie unto me That is that thou wilt not lie as Psal 89. 35. Once have I sworne by my holinesse if I lie unto David That is I will not lie unto David And in Mark 8. 12. If a signe be given which is explain'd in Mat. 16. 4. A signe shall be given And so if they shall enter into my rest Heb. 3. 11. Psal 95. 11. which the Apostle openeth thus He sware that they should not enter Heb. 3. 18. It is an imperfect Speech where an imprecation is understood Stirring is opposed unto sleep and quietnesse as sitting still The Lord is said then to stir up or awake when he delivereth his Church out of trouble as in Psal 78. 65. Then the Lord awaked as one out of sleep c. That is he stirred up himselfe to punish the Philistims whereas before he seemed to sleep And the Church then stirreth up the Lord when it earnestly prayeth for such deliverance as in Psal 44. 23. Awake why sleepest thou O Lord saith the Church but these things are spoken Ad captuâ— humanum after the manner of men for properly he â—hat keepeth Israel slumbereth not nor sleepeth not Psal 121. 4. We may apply this unto the stirring provoking of Christ by sin for which he doth often chastise and correct his people as appears in Exod. 23. 20 21. Behold saith the Lord I send an Angell to keep thee in the way and to bring thee into the place which I have prepared Beware of him and obey his voyce provoke him not for he will not pardon your transgressions for my name is in him The Angell here spoken of is Christ as appears by this that he hath power to pardon sin and Gods name is in him that is he is essentially God for Gods name and attributes are his very essence So that the charge is not to provoke or stir up Christ to indignation by sin or any miscarriage It followeth the title here given unto Christ My Love This word My is not found in the Originall but we may understand it my love to wit Christ her beloved who is called Love by an excellency as in Song 1. 4. Righteous persons were called righteousnesses God is love 1 John 4. 8. and is most worthy to be loved The Church is called by the name of love in Song 7. 6. Lastly we have the duration or continuance of this charge Vntill he please Vntill it please or untill he please meaning Christ and if we take it for provoking of Christ by sin it is meant never for so the word untill doth often signifie as in Isa 22. 14. this iniquity shall not be purged from you untill yee die that is never and it is said Michal had no Child untill the day of her death 2 Sam. 6. 23. That is shee never had any Child Or it may be meant of Christ's comming in the flesh and then we must take it thus the Daughters of Jerusalem are charged to suffer affliction under the Law being shut up unto the faith that should be revealed which Law was a School-master unto Christ Gal. 3. 23. And the Church was as a Child in her nonage under Tutors and Governors under the Law Vntill the appointed time of the Father Gal. 4. 1 2. Now I say according to this Interpretation they were charged to waite in faith and patience unto the comming of the Lord as it is in Jam. 5. 7. 1 Pet 5. 6 7. and not to provoke him by Murmuring or otherwise through feare or unbeliefe Now from this weighty charge Observe First That we ought to be carefull not to disquiet Jesus Christ whilst he seeks our quiet The Apostle adviseth us not to grieve the holy Spirit adding this reason Because saith he by it yee are sealed unto the day of redemption Ephes 4. 30. So are we also on the other hand to please the Spirit as we would not turne away the Seale of our salvation The Prophet tells the reason why the Lord fought against his people Because saith he they rebelled and vexed his holy Spirit Isa 63. 10. Secondly Observe That Christ is the Churches love The love of the Saints may be divided and branched out to creatures some love to one creature and some to another but all the streame of their affections meet in Christ as the Rivers meet in the Sea and as the Sun-beams meet in the Sun As Christ eternall exceeding rich love is fastened onely upon the Church for indeed his love grows and plants it selfe there So a believers love is fixed onely upon Christ as upon its proper and onely object Thirdly in that this adjuration is limitted to the Beloveds will and good pleasure if we take it for provoking by sin Observe That our great care must be not at any time to sin against Christ to provoke him to wrath Job saith that faire weather commeth
praise God with and for his graces Hence Observe That the voyce of the Spirit of Christ sounding in the Gospell is very comfortable And therefore the comfortable givings out of the Spirit in the days of the Gospell is compared to the voyce of the Turtle Dove in the Spring who had hid her selfe in the holes of Trees all the winter before So Christ that was hid under types and shadows to appeare in the plentifull powrings out of the Spirit this must needs be very comfortable The Spirit is called the Oyle of gladnesse Psal 45. And the Comforter John 14. and all the effects of the working of the Spirit in the soul are of joy and peace and the joy of the Spirit is like the intercession of the Spirit unspeakable and glorious as the Apostle speaks 1 Pet. 1. 8. Thus we have the first part of Christs Spring described 1. By the flowers 2. By the singing of Birds Now followeth some further fruits of the Spring represented to us by the Trees fruit 1. Of the Fig-tree 2. Of the Vine-tree and these fruits make up the Springs perfection and stand for a prologue to the Summer season as in the following words Vers 13. The Fig-tree putteth forth her greene Figs and the Vines with tender Grapes give a good smell arise my love my faire one and come away For the Fig-tree Christ maketh the budding thereof a signe of the Summers approaching and also of a fruitfull yeare following Learne a Parable of the Fig-tree saith he when her branch is yet tender and putteth forth leaves yee know that summer is nigh Mat. 24. 32. And Plinie doth count the Fig-tree amongst the Trees that are of quick nature so that the time of young Figs appearance must argue the forwardnesse of the Spring ready to entertaine Summer Now the blessed effects of the Spirit and grace of Christ upon his Church is manifested by the Fig-tree as when the Lord threatneth destruction by the Prophet he saith There shall be no Grapes on the Vine nor Figs on the Fig-tree c. Jer. 8. 13. So that when the voyce of the Spirit shall be heard as the voyce of a Turtle Dove then the Saints shall be fruitfull as Fig-trees in the time of summer The second Trees fruit followeth And the Vines with tender Grapes give a good smell Grapes of themselves casting no savour it must necessarily be understood of that time wherein there be small Grapes budding forth and flowers or blossoms falling off which flowers give a true pleasant odour and therefore shee saith The Vine with the tender grape c. The young or small grape called in the Originall Smadar a word used not above three times in Scripture By this variety of fruit is signified the graces and fruits of the Spirit in the Saints in the dayes of the Gospell and of more plentifull effusions of the Spirit then before when the Saints are reconciled unto God by Christ the sweet odour of their graces are like the buddings of the Fig-tree and the Vine The people of God are likened to Grapes and Figgs as in Hos 9. 10. I found Israel like Grapes in the Wildernesse I saw your Fathers as the first ripe in the Fig-tree at her first time It is noted of some that the Fig-tree bears fruit three or fowre times a yeare Now in that he saith they were like the first ripe in the Tree it noteth the forwardnesse of the Saints to bring forth fruit even as the Fig-tree that hastens to bring its first fruit that it may hasten to bring forth more fruit Now in that the Saints are likened to the Fig-tree and to the Vine for fruitfullnesse Hence Observe That the Spirit by a Gospell ministration makes the Saints to abound in all fruitfullnesse The Apostle tells us of the fruits of the Spirit in Gal. 5. 22. But the fruit of the Spirit saith he is love joy peace long-suffering gentlenesse goodnesse faith meeknesse temperance c. The Saints abound in such fruits as these they are such as bring forth fruit unto God Rom. 7. 4. Now the Saints in respect of their fruitfullnesse in grace may well be assimilated unto the Fig-tree and the Vine First the Fig-tree bears fruit very often at least Plin. Lib. 13. Cap. 7. fowre times a yeare and Plinie saith of the Aegyptian Fig-tree that it brings forth fruit by the very stock not by the Branches So are the Saints very fruitfull in holinesse and righteousnesse and therefore they are called by the Prophet The Trees of righteousnesse the planting of the Lord that he may be glorified Isa 61. 3. that bring forth much fruit to his glory And Christ saith unto his Disciples Herein is my Father glorified in that yee bring forth much fruit John 15. The second note that the naturalist observeth of Idem Lib. 13. Cap. 7. the fig-tree is that when it is cut downe and cast into the water it presently sinketh being drie but when it is throughly steeped in the water then it will rise againe contrary to the nature of other trees who in their drinesse swimme and when they are thorow wet then they sinke to the bottome Thus it is with the Saints when they are first cast into the water of affliction they begin to sinke as Peter did when he walked upon the Sea with Christ but when they have been long in affliction and more exercitate that have been as it were tried Soldiers such as have their senses well exercised or school'd as the Apostle saith such I say never will utterly sinke in their trouble but they can beare reproaches and persecutions for Christs sake and when they are weake in themselves then they are strong in him and more then conquerours Thirdly It is further reported of the figg-tree that Scalpendo tantum ferreis unguibus aliter non 〈◊〉 rescit it will not ripen any otherwise then only by Plin. lib. 13. cap. 7. scratching it with Iron hookes or rakes and it being so scratcht it will bring forth seven fold saith Plinie Such is our nature that it will not bring forth any fruits unto righteousnesse unlesse it be quickned and stirred up by the Word and Spirit of God Wee shall never be fruitfull trees in Christs Orchard unlesse we be pruned by the Father unlesse he purge us and make us bring forth fruit as Christ speaketh Joh. 15. So much of the fig-tree now followeth the simile of the Vine First A Vine is good for no use if it beare not fruit for so saith the Prophet Ezek. chap. 15. 1 2. The Vine-tree is for his wood lesse regarded for building then any Tree of the Forrest insomuch as none will make a pin thereof to hang any Vessel thereon but rather cast it into the fire and burne it Wee may apply this to our selves for what substantiall thing is in our nature that may be depended upon he that makes any naturall abilitie as a pin to depend on will leane on a broken
in Christ we have a manifestation of God whereof we have a figure in Moses Exod. 33. The Lord proclaimed his mercy his patience his goodnesse his truth and justice before him these are his back-parts and more then these he could not see and therefore it is said that the Lord covered Moses with his hand while he passed by But where was Moses when he had this Vision and appearance of God He was in the clift of the rocke Now verily that Rock was a shadow of Christ we see the glory goodnesse and face of God through him Per speculum as it were in a glasse Christ is the lively image of God 2 Cor. 4. 4. The brightnesse of his glory and the expresse Character of his person Heb. 1. 3. There is no excellency in the Father but it is in the Son and by the Sonne we come to injoy it so saith the Apostle God who hath commanded light to shine out of darknesse hath shined in our hearts to give the light of the knowledge of the glory of God in the face of Jesus Christ 2 Cor. 4. 6. Both this expression and that in the Hebrews before mentioned where Christ is called the brightnesse of God◠glory are a metaphor taken from the beams of the Sunne as the Sun is manifested by his owne brightnesse viz. by his Beams for we cannot see the Sun in Rota in his Charriot or circumvolution but by his Beames so the inaccessible light of the Fathers glory is revealed Tanquam per radios ac splendorem as it were by beams and brightnesse shining most clearly in Christ and the Fountaine and root of that brightnesse is in Christ's God-head but darted upon us through the Man-hood according to the testimony John 1. 18. No man hath seene God at any time the onely begotten Sonne which is in the bosome of the Father he hath declared him The bosome is the place and seat of secrets now it is Christ onely that opens the bosome declares the secrets and reveales the glory and brightnesse of Gods face unto us In a word all our happinesse safety and glory lies in Christ if we be in the Rock we sit in heavenly places with Christ Ephes 1. 3. And we are in Christ Ephes 1. 1. 1 Cor. 3. 1. And our life is hid with Christ in God Col. 3. 3. And by him we have accesse to the Father as it were by steps and stairs So much for the description of the Church in respect of her mansion or dwelling place Now followeth the thing shee is exhorted unto with the Exhortation annexed Let me see thy countenance let me heare thy voyce for sweet is thy voyce and thy countenance is comely Christ having awaked his Love he now exhorteth her to a more neer fellowship and communion with himselfe and that first by saying Let me see thy Countenance c. Let me see or cause me to see thy aspect thy visage thy 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vidit invisit praevidit aspexit prospexit Inde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Visio visus aspectus species forme and fashion that is stir up thy faith and hold up thy face shew me thy Countenance boldly with joy and comfort looke upon me as it were with open face and see my glory contemplate upon my excellency and goodnesse and in this manner doth Messiah call the Church to a neer and sweet communion with himselfe Hence Observe That the Saints with faith and boldnesse have accesse unto the Father through Christ their Mediator Hence it is that the Spouse being in the Rock by which is meant Christ as was shewed before is bid to come and unveile her face and to take a view of the glory of God in Christ And this is that which the Apostle declares saying But we with open face beholding as in a glasse the glory of the Lord are changed into the same Image from glory to glory even as by the Spirit of the Lord 2 Cor. 3. 18. This expression is taken from an allegory of the covering wherewith Moses veiled his face when he appeared before the Lord Exod. 34. 33. And by that beholding of God had his face lightned and shining with beams So have the Saints a free accesse unto God by Christ which is not as a darke vaile but a pure resplendent glasse wherein the glorious countenance of God is seene by us and we are thereby renewed and as it were glorified in our minds according to the same Image of God in holinesse and righteousnesse And againe the Apostle tells us We have a High-Priest which is entered into Heaven even Jesus the Sonne of God Therefore saith he let us hold fast our profession c. And let us goe boldly to the Throne of grace that we may receive mercy and find grace Christus est sacerdos sacrificium deus cui templum in quo reconciliamur to helpe in the time of need Heb. 4. 14 16. For Christ is as one saith the Priest the Sacrifice the God and the Temple the Priest by whom the Sacrifice through whom the God to whom and the Temple in whom we are reconciled Thus for the first branch of the exhortation The second followeth in adding these words Let me heare thy voyce Let me heare or cause me to heare thy voyce towit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the voyce of his owne spirit speaking in the Spouse by prayers praises and thanksgivings Christ calleth for the voice of the Spouse like to the joyous sweet mourning note of the Dove in the absence of her Mate Hence Observe That Christ is so affected with the sweet Dove-like voyce of his Church as that he entreats his Church to cause him to heare it He calls for the voyce of preaching his glorious works the joy and gladnesse from his Church and he calls for the voyce of prayer Psal 50. 15. Call on me in the day of trouble c. Though Christ should seeme sometime to neglect his people as not to heare them yet he would not have them to cease to call upon him but would have them pray continually like the poore Widow in the Gospell that importuned the judge because when he seems not to hear his Spouse he looks on her with the greatest delectation So far the second branch of the exhortation The reason of the one and the other followeth For sweet is thy voyce and thy Countenance is comely Thy voyce is sweet or pleasing delightfull that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Miscuit commiscuit per metaphorum jucundus dulcis 〈◊〉 acceptable and welcome being uttered by faith it must needs delight because it is sweet melodious and piercing and no marvaile seing it is the voyce of his owne Spirit and therefore cannot be but very sweet and delightsome Hence Observe That the voyce of Christs owne spirit in his Saints is very sweet and pleasant unto him Would Christ so call and earnestly seeke for the voyce of his Spouse if it were not a sweet
reveales his love to us such a fire must needs kindle and melt our affections without which our hearts will be key-cold and frozen 4. It must be the same spirit that tells our souls that Christ loves us that must make us give up our affections to Christ The spirit of Christ doth sweetly display before the soule the rich free and liberall love of Christ and also with the discovery of his love causes the soul to love him againe The next thing to be enquired into is 1. How Christ comes to be ours 2. How we come to be Christ's Christ becomes ours by such means as these 1. Christ is ours by the free donation and gift of the Father as appears Joh. 3. 16. God so loved the World that he gave his onely begotten Sonne c. 2. Christ freely gave himselfe unto us so that Christ is ours by his owne consent he hath as it were passed over himselfe unto us The Apostle saith Christ loved me and gave himselfe for me Gal. 2. 20. As the Father freely gave his Sonne unto us so Christ freely and spontaneously gave his consent to be ours 3. Christ hath passed himselfe over unto his Church by Marriage although we had nothing to bring to him but poverty and misery yet he tooke upon him our nature to discharge all that he might marry us and so passe over himselfe unto us as a husband passeth over himselfe unto his wife Hence it is that the Lord saith I am married unto you and I will take you one of a City and two of a Family and I will bring you to Zion Jeremiah Chap. 3. Verse 14. 4. And lastly Christ is ours by communicating o his owne Spirit to us for the Spirit is given for thaf end to shew us all things that are given us of God whereof Christ is the chiefe this is that the Apostle tells us when he saith No man knoweth the things of God but the Spirit of God Now saith he we have not the Spirit of the world but the Spirit which is of God that we might know the things that are freely given us of God and thus we have the mind of Christ 1 Corinth 2. 11. 12. 16. Having declared how Christ is ours and that he is ours in the first place before we can be his It followeth that we speak of the reflexion on the other hand and shew how we become Christs The Saints are Christs these fowre wayes 1. Christ hath propriety in us by the donation of the Father God hath made him both Lord and Christ Act. 2. 36. And hath put all things under his feet and gave him to be head over all things to the Church Ephes 1. 22. And now saith Christ behold I and the Children whom thou hast given me Heb. 2. Thine they were and thou gavest them to me John 17. 6. For as in respect of Gods justice we were bought by Christ in our redemption so in regard of his love we were given unto Christ in our Election that he might Redeeme us 2. We are Christs by Choyse I have chosen you out of the World saith Christ John 15. 19. And the Saints are said to be chosen in Christ Ephes 1. 4. And they are called chosen and faithfull Revel 17. 14. 3. The Saints are Christs by Purchase we were in the hand of our Enemies and could not free our selves from the bondage of the Law therefore Christ redeemed us from under the Law Gal. 4. 6. And the Apostle saith we were bought with a price 1 Cor. 6. 20. He was our surety and stood in our stead and was set forth to declare the righteousnesse of God Rom. 3. 26. So then we are Christs by right of redemption 4. And lastly We are Christs by combination and Covenant I entred into Covenant with thee and thou becamest mine Ezek. 16. 8. That is I did make a solemn Covenant or stipulation with thee that I would take thee to be my people Thus much for the mutuall union and communion and for that mutuall interest and propriety betweene Christ and his Church Now it followeth that the Church commendeth Christs feeding He feedeth among the Lilies After the Church had extolled Christ for his love shee praiseth his feeding affirming that to be among Lilies These words are diversly Interpreted because the Hebrew word may be taken either actively or passively If it be taken passively it may be meant of Christs feeding himselfe Or we may take it actively of Christs feeding Viz. his Flock among Lilies Or we may take it for Christs feeding of himselfe and his Church he feeds his Church among Lilies and delights himselfe to be there the one follows the other but especially it is meant of the Church those that are his Saints he feeds them among the Lilies Lilies are such kind of flowers as require a great deale of nourishment and they flourish and prosper best in Valleys and low ground where the soile is most fat and therefore when shee saith He feeds among Lilies the meaning is he feeds his Church and people in sweet pleasant soft and well-smelling pasture he plentifully and pleasantly intreateth those that are his for Lilies we know are faire sweet soft and pleasant and therefore the Church saith that her beloved seedeth his flock among the Lilies which is to let us understand that he feedeth her with most excellent things And it is most sure that there is nothing under Heaven that can be esteemed as a full shadow and resemblance of the Heavenly Manna wherewith Christ feedeth the souls of his Hence Observe That Christ feeds his Church and people fully sweetly and comfortably He feeds among Lilies Agreeable to this is that in Psal 23. 1 2. c. The Lord is my Shepheard saith David or my feeder my Pastor and what is the use he maketh of it I shall not want How is this made good why saith he He maketh me to lye downe in green pastures or in the budding grasse That is in pleasant pastures where greene and tender Herbs doe spring he makes me to lye downe and refresh my self And he addeth He leadeth me beside the still waters or he gently leadeth me unto the waters of rest That is he doth comfortably guide me with sustaining my infirmity he nourisheth me by the refreshing waters of his Spirit The like place we have Isa 40. 11. He shall feed his flock like a Shepheard he shall gather the Lambs with his Armes and carry them in his bosome and shall gently lead those that are with young So Christ leads his people as it were among Lilies and feeds them plentifully with sweet and pleasant things and in his bosome he carries them softly and tenderly that such as are weake may not be wronged Another place suitable to this purpose is Ezek. 34. 14. I will feed them in good pastures upon the high mountaines of Israel there shall their fold be there shall they lye in a good fold in a fat pasture will
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
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Componitar ex 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 principatum obtinutt 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Deustest igitur the name given to Jacob because he prevailed with God Now what mighty valiants were in Israel appeareth by those worthies that followed David and ingaged with him in his wars of whom we read in 1 Chron. 11. 47. These figured out the strength and agility of the Saints who should be able to resist 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Prinâ—eps dei aut qui principalem potentiam obtinuit a deo Hor. 12. 3. temptation and as the Apostle saith shall abide in him and overcome the wickedone 1 John 2. 14. Some understand these mighty strong men to be the Prophets and Ministers of God such as he called to be watchmen over the house of Israel in whom the Lord dwelt mightily by his Spirit and they were deputed to watch over the Church of God But I most of all thinke it is meant of the safety of the Saints resting in Christ It was and is the manner that Kings had a Guard about their lodgings that they might be secured from harms It appears by these words that King Solomon had every night threescore valiant men for his Guard expert in Battaile that did keep the watch that so he might sleep in safety Here is also mention made that they are the valiant of Israel they were such as might be trusted Now Solomons Bed was Guarded by these valiant men of Israel whereby is figured that the Saints rest free from danger and feare in Christ Hence Observe That the Saints rest securely in Christ and are strongly guarded against all dangers whatsoever There be many enemies that seek to destroy the Spouse all the infernall powers are set against her all cruell and bloody Tyrants breath out threatnings and terror as if they would utterly destroy her but having found her beloved shee finds rest and peace in him There can no enemy come neer the Spouse to hurt her neither can any evill come neer her Hence it is when Christ comforteth his Disciples against the persecution of the world he saith These things have I spoken unto you that in me yee might have peace in the world you shall have afflictions but be of good comfort for I have overcome the world John 16. 33. then however the case stands with the Saints here in the world they rest securely in Christ This Guard is further described in the following words VERS 8. They all hold Swords being expert in war every man hath his Sword upon his Thigh because of the feare of the night IN this Verse these men of the guard are described by a second qualification and that is externall This is denoted by their hands holding the Sword by which posture they shew themselves to be expert in war and their readinesse to fight having every man his Sword upon his thigh And lastly the end of all this watching because of the feare of the night They all hold Swords c. They hold or are apprehended of the Sword that is girded about with it what this Sword is may appeare from Heb. 4. 12. namely the living power of the word of God and is called in Revel 1. 16. A two edged Sword and the Sword of the Spirit Ephes 6. 17. And hence the Apostle uses the terme of holding forth the word of life Phil. 2. 16. Being expert in war Expert or taught God is said to teach the fingers of his people to war and their hands to fight So they are taught of God to vse the Sword of the Spirit that so they wax skilfull in the Lords Battells and have their senses exercised to discerne good and evill Heb. 5. 14. That is they that are tried of God and have experience are such as have their senses exercised or School'd as the Greeke word signifies So that here the Saints are commended for their skill and dexteritie Now followeth their readinesse to fight Every man hath his Sword upon his thigh This was the manner and custome of the people of the Jews to stand with their swords as appears in that it is said unto Christ Gird thy Sword upon thy Thigh O mighty one Psal 45. 4. This denotes readinesse in the Spouse to fight against all her enemies in the use of all her spirituall weapons Thus the Lord appointed the Children of Israel to put every man his Sword by his side and to goe in and out from gate to gate throughout the Camp and slay every man his Brother and every man his Companion and every man his Neighbour So the Saints are ready as with Swords upon their thighs to stand against and resist their spirituall adversaries Now followeth the end or the reason of this strict Guard Because of the feare of the night Feare or terrour in the night The night is a time of the greatest feare and dread and the time of most evill and cruell actions Christ compares his last comming to a Thiefe in the night because it will be suddain and dreadfull to some The greatest dangers are for the most part by night as the Disciples were in perill of drowning in the fourth watch of the night Matth. 14. 25. And at night the Angell smote the first-borne of Aegypt Exod. 11. And as for Thefts Murthers and other such like mischiefs they are often done in the night as appears Job 24. 14. The murtherer rising with the light killeth the poore and needy and in the night is as a Thiefe And the enemies of Judah said Let us goe up by night and destroy her Pallaces Jer. 6. 5. Therefore the night is a time wherein we need to stand armed and to be ready upon our watch as we have example in Nehem. 4. 22. Those that laboured in the day were a Guard in the night So the Saints are to fight with the Prince of darknesse and to withstand the powers of the world and against spirituall wickednesses in high places therefore it is needfull that they stand upon their Guard putting on the whole Armour of God that they may be able to stand in the evill day we must therefore stand with our loines girt about with truth having on the Brest-plate of righteousnesse Ephes 6. 12. 14. Hence Observe That the Saints are always to keep a spirituall Guard about them They are alwayes to take hold of the Sword of the Spitit he that wants his materiall Sword is not fit for the field of this world no more is he for the regiment of Christ that wants his spirituall Sword And then Christians had need be expert and skilfull in applying of the Sword of the Spirit and not onely expert but alwayes ready having their loins girt that is being filled with strength and valour because of spirituall wickednesses that war against them and seeke to destroy them It followeth VERS 9. King Solomon made himselfe a Charriot of the wood of Lebanon AS the former Verse so this and the following
Vers must be taken for the speech of the Spouse or at least an Apostrophe of the Spirit to a Christian hearer It delivereth a narration touching some glorious frame made by Solomon who was a type of our Mysticall Solomon What this building may properly be called is hard to say the Hebrew word Apirion is not found elsewhere in Scripture it seems to be derived of Parah which signifies to flourish and bring forth fruit Some take it to be meant of some stately Pallace built by Solomon Some turne it a Horse-litter or Charriot and so it signifieth any thing that is carried in pomp and state and herein it seemeth to be holpen by the Greeke where it is Phoreion which is an instrument to carry as a Horse-litter or the like Arius Montanus turnes it a Bed-Chamber namely such a one as is prepared for the Bride and the Bridegroome to lodge in so that according to this version it must be meant of the royall and sumptuous Bride-Chamber which Solomon built in his owne Pallace which was for the Daughter of Pharaoh King of Aegypt whom Solomon married and for whom he built Viâ—e Rab. Silomoth and Rab. Abraham an house as appears 1. Kings 9. 24. The Jewes that knew not Christ applyed this to the Tabernacle others to the Temple unto which the Church of the Jewes were called after they came out of Aegypt through the Wildernesse But however the Temple was a figure of Christ unto whom we must refer it in respect of the spirituall mystery thereof The Charriot here then is meant of the Spouse the mysticall body of Christ which by the preaching and profession of the Gospell carrieth Christ up and downe as in a Charriot in the middest whereof Christ sitteth to teach direct and governe So that Christ rideth up and downe gloriously in his Saints who hold forth the word of truth and professe his name before men and glorify him on Earth Hence Observe That the Saints by holding forth the word of truth doe carry Christ gloriously as in a Charriot The Saints are called Christs garments in Psal 45. All thy Garments smell of myrre c. Christ would be as it were naked in the world were it not for his Saints so he doth onely ride gloriously and prosper in his Saints riding and triumphing in their souls as in his Charriot of state wherein he is glorified Now followeth the externall matter of this building Of the wood of Lebanon Trees of Lebanon that is of Cedar-wood that grew on Lebanon these Trees were Cedars an uncorrupting wood well representing the Spouse in her regenerate estate and therein Christ tryumpheth Every believer is a Cedar growing in the Courts of God Psal 92. 12. The Cedar coveteth to grow on the Mountains and especially they grow upon the high Mountaine of Lebanon which word Lebanon of Laban signifieth white it may be from gum or frankincenses whitenesse issuing from the Trees of that Mountaine All which may resemble the purity and righteousnesse of the Saints The Saints are like the Cedars of Lebanon which bring forth fruit in their age growing from strength to strength in comparison of whom all the men of the world are but shrubs It was of Cedar that Solomon built the Temple and all his glorious buildings So it is of Saints that Christ makes his Temple his Bed his Charriot he rides glorious in the hearts and mouths of his Saints by the word of truth and righteousnesse Now followeth a particular description of all the parts of this Charriot VERS 10. He made the Pillars thereof of silver the bottome thereof of gold the covering of it of purple the midst thereof being paved with love for the Daughters of Jerusalem AS the Spouse had in the verse before spoken of Christs Charriot in generall so now shee commeth to describe it by peece-meale as it were affirming that the pillars were of silver the bottome Gold c. all which is taken from the glory of Solomons Charriot which must needs excell in outward glorie This Chariot is the Church wherein Christ rideth in triumph and glorie Or else by the Chariot wee may understand that with which he carries his Saints up and downe in the world He made the Pillars thereof of silver There were two Pillars in the Temple the one called Jachin the other Boaz as much as to say stabilitie and strength and so in the Church of the New-Testament James Cephas and John are called Pillars Gal. 2. 9. because by preaching the doctrine of Christ they did as it were sustaine the Chariot of the Church by the word of truth So in Prov. 9. Wisedome built her house and hewed out her seven Pillars The truths of Christ are as so many pillars to sustaine the Church Hence Observe That the Truths of Christ are the Pillars of the Church The word of God is likened to refined silver in Psal 12. and here to Pillars of silver to beare up and sustaine the Chariot of Christ to wit his Church There are many contentions in the world and most strive for Mastership but he is most like to prevaile that hath truth on his side for truth is a strong Pillar and more able to uphold us then wee are to uphold it She goeth on further to desCribe the Chariot The bottome thereof of gold This bottome or seate of gold seemeth to have reference to the golden mercy seate over the Arke in the Temple on which God is said to sit Psal 80. 2. As on the Cherubims which were upon the Arke of the Covenant in the Sanctuarie from whence God gave Oracles to his people when they sought unto him as appeares Exod. 25. 22. So here the bottome or seate of this Chariot on which the Saints doe rest on may be taken for the doctrines faith and grace whereon they rest as on a sure foundation Hence Observe That the Saints rest upon a sure foundation The Covenant of grace apprehended by faith is more precious than gold and silver 1 Pet. 1. 7. The Saints rest on a bottome of gold to wit the sure word of God which the Apostle cals a sure word of prophesie 2 Pet. 1. 19. And the Apostle tels us that Christ is our only foundation 1 Cor. 3. 11. And in verse 12. he saith Now if any man build upon this foundation gold silver precious stone c. By these are signified solid precious divine truths and revelations of God pure doctrines and the like The Prophet Isaiah and so John in his revelation tels us that the heavenly Citie the new Jerusalem was to be built of gold silver and precious stones A third description of this Chariot followeth The covering of it of purple By the covering may be meant the ornaments or hangings about the Chariot Purple was the garment of the vertuous woman to wit the Church in Prov. 31. 22. and purple was the garment also of the fornicatrix to wit the false Church Revel 17. 4. Purple was a Kingly cloathing for
in such cloathing the Jewes put Christ when they would declare him King though with their affections derided him And as the false Church would be accounted honourable and glorious so she puts upon her the royall colours of Christ Purple is a certain juyce had from a shel-fish of that names of which fishes it is said Cum vita succum eum evomunt together with their lives losse they doe evomite that purple juyce Upon which consideration it hath its Plin. lib. 9. cap. 36. colour of blood This princely colour denotes unto us the heavenly glorie of the Saints as also the blood and death of Christ in the participation whereof a Christian becomes beautifull and glorious Hence Observe That the Saints by participating in the blood of Christ and being cloathed with his righteousnesse are made very glorious Christ is said to have washed us in his blood and to make us Kings and Priests unto God c. Revel 1. 5 6. And in Revel 7. 14. The Saints are they which Came out of great tribulation and have washed their robes and made them white in the blood of the Lamb. It is the greatest dignitie and glorie of believers that they are made cleane and pure by the blood of the Lamb. Thus the Chariot of Christ is made up First Of the silver Pillars of his word and truth Secondly Of the Covenant of grace as on the bottome of gold whereon the Saints rest And lastly Of the purple and glorious ornaments which is given the Saints through his blood It followeth The middest thereof being paved with love for the daughters of Jerusalem The middest is to be taken for the inmost part of the Chariot which is said to be paved with love that is wrought with lovely workes whereby the daughters of Jerusalem to wit the elect of God are drawne unto God himselfe by the feeling of his love towards them Hence Observe That Christ drawes his people unto himselfe by a principle of love Hence it is That the Chariot wherein Christ carries his people in is paved with love Christ doth so affectionately love his Spouse that he doth ingrave her on the palms of his hands Isa 49. 16. and carrieth her upon his heart as the high Priest bare the names of the Children of Isarel on his pectorall or breast-plate to wit on his heart Exod. 28. 29. Christ doth display the banner of love over the soule and so draweth it after himselfe Such as is the love of Christ is the pavement of his Coach Thus farre the description of Christs chariot Now followoweth the description of his person VERS 11. Go forth O ye Daughters of Zion behold King Solomon with the Crowne wherewith his Mother Crowned him in the day of his Espousalls and in the day of the gladnesse of his heart SOlomon being advanced the people of Jerusalem are called forth to behold his glory but under this Christ and his people are most intended the Saints are onely fit to contemplate upon Jesus Christ and Christ onely affords matter of heavenly speculation For the better understanding of these words observe First The persons called out and they be the daughters of Zion Come forth O yee daughters of Zion c. Secondly The end of their being so called out and that is to Behold or contemplate on King Solomon Thirdly The description of Solomon and this is done by introducing him crowned The Crowne is made excellent First In respect of the person that crownes him and that is his mother Secondly In respect of the time of his coronation and that is the time First Of his marriage Secondly Of his hearts rejoycing Come forth O ye daughters of Zion c. Zion was a glorious Fort seated in an upper place of Jerusalem inhabited of the Jebusites before David surprised it but afterward it was called the Citie of David 2 Sam. 5. 7. The word in English signifieth a Looking-glasse or a prospective signe a terme well befiitting it because it was a watch Tower over Jerusalem It was called the holy Citie and the Lords mountaine Isa 5. 2. Joel 3. 17. because the Temple was built there The Daughters of Zion were the women dwelling therein but all men and women are comprised in the phrase so were all Townes and Cities called daughters to the Mother Zion The Daughters figured out the Saints of God which are also called Virgins and doe follow the Lamb Revel 14. 14. These Daughters are called forth to a further degree of knowledge and out of their former estate Hence Observe That the Saints are called out of their darke estate they are in by nature unto a state of more knowledge by the Spirit of Christ Ye are called out of darknesse into marveilous light saith the Apostle 1 Pet. 2. 9. And so saith the Prophet The people that sate in darknesse have seene a great light they that dwell in the Land of the shadow of death upon them hath light shined Isa 9. 2. Now followeth the end for which the Daughters of Zion are thus called out And behold King Solomon with his Crowne c. Under Solomon is meant Christ whom Solomon figured in his Kingdome crowned with glorie and honour in his Church The Daughters of Zion are called forth to behold his glorie and dignitie his worth and excellencie even with his Crowne or diadem wherewith he was invested Thus it was said to John Come and see Revel 1. And againe Tell ye the daughters of Zion Behold thy King commeth Matt. 21. 15. So here behold King Solomon with his Crowne of glorie and dominion and victorie Hence Observe That the Saints are called forth to behold and contemplate the excellencies of Christ. If Shebaes Queene came from the uttermost parts of the earth to behold Solomons glorie how much more should wee come forth of our lusts and from the world to contemplate on his glorie who is farre greater then Solomon Matth. 12. 42. for by so Beholding him though as in a mirrour we are changed into his image from glorie to glorie as by the Spirit of the Lord 2 Cor. 3. 18. But how shall the naturall man behold Christ in his glorie when as he perceiveth not the things of God for they are foolishnesse to him neither can he know them because they are spiritually discernd 1 Cor. 2. 14. Then let the Daughters of Zion come forth for they only can contemplate on the spirituall glorie of Christ and can judge a right thereof Now followeth the description of our Solomon to wit Christ and this is by introducing him crowned This Crowne is made excellent First In respect of the person that crownes him The Crowne wherewith his Mother crowned him Christs mysticall Mother is the Church of the faithfull that with the Apostle travaileth till Christ be formed in her The Saints by faith do spiritually conceive and bring forth Christ Gal. 4. 19. And Christ saith they that doe his will are his Sisters and Mothers Mat. 12. 50. It
in Christ hath beautified his beloved Spouse My love or my fellow-friend my Companion so named 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pavit comedit med of feeding together and so participating each of others good or evill This title Christ often giveth to his Spouse in this Song as in Chap. 1. 15. 2. 10. 5. 2. c. The doubling of the word by an usuall Hebraisme implyes that shee was exceeding beautifull and eminently glorious it doth not onely set forth the vehemency of Christs affection and love towards his Spouse but also the excellency of the Church it selfe in that Christ can as it were find no words sufficient to expresse the same her beauty being so great both outward and inward and also excellent in both respects This beauty and fairnesse of the Church hath been spoken of in Chap. 1. 15. therefore I shall speake but briefly of it onely something to the present occasion of repetition The Church was called forth in the former Chapter to behold her Kings Coronation and Nuptialls and here is prevented of an Objection which secretly might be made on her part The Objection is this Should I one that am so poore and unworthy come into the presence of such a stately King as Christ who was typified by Solomon in respect of his glory This Objection Christ takes away in saying Behold thou art faire my love Hence Observe That the Saints have a peerlesse beauty and purity communicated to them from Jesus Christ By the communication of this beauty and grace they are the Jerusalem spoken of in Revel 21. 2. which comes downe from God out of Heaven prepared as a Bride trimmed for her husband and is free with her Children Gal. 4. 26. into the communion whereof there can really enter no uncleane thing neither whatsoever worketh abhomination or lies Revel 21. 27. By this grace the Saints are Temples of the holy Spirit the Tabernacle of God with men The Spouse of Christ is faire and the fairest grace is a transcendent good all the excellency of civility and morality is nothing in comparison of it The Church is faire in her head Christ being his mysticall body and therefore is of a pure composition made holy and gracious by the spirit of grace It will be Objected How can this be spoken of the Church here on Earth in which condition even the best have great deformities I Answer The Lord looks upon his Church not onely as shee is but also as he meanes to make her hereafter even all glorious and beautifull Againe he looks on her not onely as shee is in her selfe but as shee is in himselfe that is washed and cleansed from all impurity and also decked with his glory Thus we have the praise in generall now it followeth to consider of the praises in particular We have the praises of the Church in particular by describing a peerlesse or matchlesse woman from the face to the breast part He mentioneth seaven particulars the Eyes Haire Teeth Lips Temples Neck and Breast The number of seaven is often the number of perfection as appears Rev. 5. 6. where Christ is likened to a Lamb with seaven hornes and seaven eyes which are the seaven spirits of Grd. Now by the seaven parts thus enumerated are meant the manifold and plentifull measure of graces bestowed on the Saints they being made partakers of all heavenly blessings in Christ as the Apostle saith Hence Observe That the Saints have a compleat and full supply of all grace and beauty from Christ This is that for which the Apostle giveth thanks in behalfe of the Corinthians namely that they were enriched by Christ and came behind in no gift 1 Cor. 1. 5. 7. We must know that all the Saints are knit together by one spirit and doe make but one mysticall body in Christ 1 Cor. 12. 13. So then as there be in the naturall body of a man diverse Members which according to their severall gifts have diverse functions and operations so the holy Spirit ascribeth the like to the mysticall body as the Apostle sheweth at large 1 Cor. 12. Secondly Observe That the Saints are beautifull in all parts Christ doth particularize every part giving praise to every member That beauty must needs be very rare and excellent which ariseth from the comelinesse of all parts If one part be comely and another deformed then there is no perfect beauty but the Church justified and sanctified in Christ is glorious in all parts Now followeth the particular parts The first and second particulars doe lye in the following part of this verse The first uttering the state of her Eyes the second shewing the condition of her Locks Thou hast Doves eyes within thy Locks c. Now the eyes of the Spouse are here commended by comparing them to the eyes of Doves which are chast full cleare beautifull to looke upon and the like Some understand by these eyes the Pastors and Teachers of the Church because they are to give light to the whole body through the Heavenly and pure doctrine and so it may be taken here for in the old Testament the Prophets were called Seers 1 Sam. 9. 9. but I rather take it in this place that the eyes are the faith of the Saints for by faith they looke up to the Lord and behold things invisible Heb. 11. 27. And they have by faith the eyes of their understanding opened to know what is the hope of their calling Ephes 1. 18. Hence Observe That the eye of faith is very chast simple and beautifull in the eyes of Christ The Apostle tells us it is impossible to please God without faith Heb. 11. 6. Therefore with the eye of faith he is much delighted By faith the soule seeth him who is invisible Heb. 11. 27. The eye of faith hath respect to the holy one of Israel Isa 17. 7. And it doth observe the wayes of the Lord according to that saying in Prov. 23. 26. My Sonne give me thine heart and let thine eyes observe my wayes Who would not be glad to cast up such an eye to the Lord as he may be delighted withall as with an eye that is simple chast and beautifull The next clause followeth Within thy Locks Some read it from within or through thy Locks 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Inde niphil quod significat ligatus conjunctus Inde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Per metaphoram atque id in pihel tantum de pilis eapitis barbae which are so called in the Hebrew of binding because womens locks are seemly and modestly bound up and covered The covering of women was a signe of their subjection to their Husbands 1 Cor. 11. It is also a signe of modesty and shamefastnesse Some would have the words signifie that the locks of Haire hang downe so as the eyes doe appeare from within them And others are of the mind that he saith Beside thy locks or as it were thy locks removed However we take it this is
most certaine that the Spouse is here commended from the manner of the attyre which chast Virgins did weare about their Haire for modesty and comelinesse Now in that the eye of faith is said to looke from within or through the locks of modesty and chastity Hence Observe That faith is a very modest grace Hence it is that God doth so often in Scripture attribute to it so much of justification and sanctification because faith attributes so little to it selfe and so much to Christ Faith is as I may call it a modest grace and will attribute nothing to it selfe and hence it is that the Lord declares so much affection to this grace of faith Hence it is the Apostle attributes our justification to faith Lest saith he any man should boast So much for the first particular towit the Eyes the second followeth towit the Haire Thy haire is as a flockof Goats that appeare from Mount Gilead Some of the Hebrews expound the eyes to signifie the Prophets which were called Seers and the haire to be meant of the Nazarites which were not to cut their haire Numb 6. 5. Some understand by the eyes pastors and Teachers and by the haire the Congregation of Saints and so take the haire for the multitude of Believers as by haire the people of Israel was signified Ezekiel 5. 1 2. But I rather understand both the eyes and the haire to be Ornaments of the whole Church and of every particular member Haire is an Ornament for the covering of the head and it proceeds from the moysture of the Braine and strength of nature and hereby is signified the thoughts and councells of the heart the wisdome and councell of Christ is signified by his haire in Chap. 5. 11. And the Prophet Daniel makes mention of thoughts on his bed and of visions of his head Dan. 4. 5. 7. 15. So the meaning according to this must be that all the thoughts and purposes of the heart guided and directed by the Lord are prosperous and glorious like a flock of Goats that appeare from Mount Gilead That appeare from Mount Gilead Arius Montanus renders it they sheare or cast their haire the word Galash is found but twice in Scripture Quae depilarum se Arius Mont. it seems to signifie to discover or reveale Some turne it looke downe because the haire of these Goats depended and hung downe from whence the comparison is taken Mount Gilead was in the Tribe of Gad 1 Chron. 6. 80. of the portion on this side Jordan where Gad Reuben and halfe Manasses were seated it is recorded in Num. 32. 1. to be a place of good pasture and fit to feed Cattle especially the flocks The terme Gilead was first given by Jacob Genes 31. 47. It is derived of Gal an heape or hill such as was there made of stones and of Gnedh a witnesse because that heape of stones was a witnesse betweene Laban and Jacob concerning that Covenant of peace made betweene them If we understand by these words the Congregation of Saints Then Observe That the assembling of Saints together is a glorious and beautifull thing in the eyes of Christ Here the Saints are compared to the Goats feeding in a good pasture whose haire hangs downe and smooth c. The Lord loves the Gates of Sion more then all the dwellings of Jacob as saith the Psalmist Secondly if we understand it of the thoughts and purposes of the heart Observe That those thoughts and purposes are beautifull that are ordered by the Lord. When we receive our visions of the head from the Lord which is here set forth by the haire how glorious will those visions be when a mans heart and cogitations are ordered by the Lord there must needs be holy purposes and glorious resolutions David saith Thou shalt guide me with thy counsell and after bring me to glory Psal 73. 24. where the Lord shall direct and guide the mind there all the thoughts and counsells of that soule must needs shine forth and glister like the haire of Goats that are fat and smooth by feeding in a good pasture such a one as Mount Gilead was It followeth VERS 2. Thy Teeth are like a â—lock of Sheep that are even shorn which come up from the washing whereof every one beare Twins and none is barren among them CHrist goes on in the commendation of his Spouse and that by propounding some other particulars In this Verse is introduced her Teeth compared to a flock towit of Sheep or Ewes which is here to be understood because it is not expressed in the Hebrew This flock unto which the Teeth of the Spouse are likened is set forth in fowre particulars 1. They are in good order like sheep even shorn c. 2. They are cleansed which come up from the washing 3. They are twinned whereof every one beareth Twins 4. They be not barren none is barren among them Thy Teeth are like a flock of Sheep c. The first commendations of the teeth is that they are like a flock of Sheep that are even shorn that is that are made even or equall of the same size that stand in good 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Incidit praecidit succidit decurtavit order The Hebrew word Ketsoboth turned even shorne or good order of Ketsab to cut to size or make equall as of one size the Cherubs were made in 1 Kings 6. 25. it must signifie such an even-nesse or good order as followeth in things a like sized and carved And here as a Rabbin observeth it signifieth such a flock of animalls as are so orderly equall as if one were cut or sized by another This is the first praise of these mysticall teeth of the Church that they are cut of equall height or of equall bignesse not one longer then another which would be unseemly and an hindrance to the well eating and chewing of her spirituall food The second commendation followeth Which come up from the washing Sheep that are newly washed are white and cleane being cleansed by water from filth and dust As it is a commendation to the teeth to be orderly proportioned and seated so to be cleare and white as Lambs going up from the washing It was a part of Judah's blessing that his Teeth should be white with milke Gen. 49. 12. This terme of washing whereby the Teeth are set out to be cleare white and beautious seems to be taken from the sacramentall washings of the Jewes and may signifie the purity of that spirituall food wherewith the Church is fed and nourished or else the cleannesse of the soule that receives such spirituall food The third commendation of the teeth followeth Whereof every one beare twins As fruifull Ewes sometimes bring forth twins of equall bignesse so the teeth are set in equall ranks one answerable to another Some of the Rabbins read Mathimoth passively to avoid tautoligie in the next 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gemmus fuit congeminatus est clause thus
Garments is like the smell of Lebanon Lebanon was a place where grew most sweet Trees and Herbs concerning the pleasantnesse whereof we have spoken before The Lord promiseth his people that their smell should be as Lebanon through the dew of his grace Hos 14. 5 6 7. As Lebanon was more sweet then all other woods so is the grace of the Spouse above all worldly graces Now in that he saith Thy Garments smell c. he seems to allude to a Speech borrowed from Isaac when he blessed Jacob where it is written He came neere and kissed him then he smelled the savour of his garments and blessed him and said behold the smell of my Sonne is as the smell of a field which the Lord hath blessed Genes 27. 27. So here he commendeth the smell of the Garments of the Spouse meaning that the graces and gifts wherewith he had adorned the Church as particularly her faith doctrine and conversation and administrations were the same as in respect of pleasant delight yea more to him by much then sweet smelling Garments were to joyne lovers together Hence Observe That the Spouse is perfumed with such graces that all her Garments have a smell of sweet odours This is not meant of bodily cloathing for many of the Saints have lived in poverty cloathed in simple apparrell but it is to be understood of the spirituall cloathing where the filthy raggs of the old man are put off and the new man put on which is renewed in knowledge after the image of him that created him Col. 3. 9 10. This is the cloathing of which it is said Thou hast a few names in Sardis which have not defiled their Garments and they shall walke with me in white for they are worthy Rev. 3. 4. He was cast forth from the marriage that wanted the wedding Garment Mat. 22. for the Garments of the Bride are sweet even as the savour of Lebanon where pleasant and odouriferous Trees Herbs and Spices grew in abundance The Garments of Zion are called beautifull Isa 52. 1. And the righteousnesse of the Saints is said to be of White linnen cleane and bright Revel 19. 8. for they have put on Christ Gal. 3. 27. God maketh manifest the savour of his knowledge by them in every place for they are unto God a sweet savour in Christ 2 Cor. 2. 14 15. But as Jacob was cloathed with the Garments of Esau his elder Brother which gave such a sent by which he got the blessing so the Spouse is cloathed not with his owne Garments of fleshly wisdome or legall righteousnesse but with the glorious Garments of Christ being cloathed with the anointed so that in commending her Garments he commendeth but his owne anointings in the Spouse wherewith shee is cloathed Thus have we seene very great commendations of the Church but yet here are further for it followeth VERS 12. A garden inclosed is my sister my Spouse a spring shut up a fountaine sealed CHrist being about to commend the fruits which he caused the Church to bring forth doth first set forth her aptnesse thereto in this verse and in the two following verses doth also commend the fruits themselves by numbring up their sorts The aptnesse of the Church to bring forth fruits as are mentioned in the next verses is set forth by two similitudes both which set forth her praise 1. Shee is compared to a Garden inclosed 2. Shee is likened to a Spring or Fountaine shut up and sealed The first comparison sets forth the praise of the Spouse 1. In her safe protection in Christ 2. Her faithfullnesse and chastity to him for she is as a Garden inclosed Secondly shee is highly extolled in that Christ is as a spring of living waters unto her and she alone partaketh of his heavenly treasures In that it is said she is a spring shut up a fountaine sealed So that though many in the world are made partakers of many outward priviledges yet onely the Saints are made partakers of the sweet waters of life A Garden inclosed is my Sister my Spouse c. If we observe the fore-going words we may read Thou art a Garden This word Garden notes the comelinesse of the Church and the pleasure that Christ took therein It hath its name in Hebrew of Protection and preservation because great care is taken of a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hortus a rad 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Operuit protexit defendit conservavit Garden The Church is here so called as in vers 13. an Orchard or as it is in the Hebrew a Paradise as if it were the onely Eden of delight All the world is a wildernesse or wild field in comparison unto it Hence Note That the Spouse is Christs Garden of delight So Christ compareth his Church to a Vineyard Now will I sing to my Beloved a song of my Beloved touching his Vineyard My Beloved had a Vineyard in a very fruitfull hill he hedged it and gathered out the stones planted it with the best plants built a Tower in the midst thereof and also made a Wine-presse therein Isa 5. 1 2. The Church is Gods Garden or Orchard and that in these respects 1. The Garden is severed from all the rest of the ground from the field and from the wildernesse So the Saints are severed to be elect vessells of honour from the other Clay which is o 〈…〉 ed to make vessells of wrath Jacob and h 〈…〉 ity was separated being Children of the Promise from Esau and his Posterity which are according to the flesh Paul was separated to the Gospell Rom. 1. 1. And which is more he was separated from his Mothers womb and called him by his grace to receive his Sonne in him Gallath 1. 15. 2. In a Garden are all manner of pleasant and wholsome Hearbs and Trees growing So in the Church are all manner of usefull spirits springing up as the Trees of righteousnesse to the praise of God 3. A Garden is a place of pleasure where men use to refresh themselves and take pleasure to walke in So Christ taketh pleasure in his Church where he saith Thou art all faire c. yea Christ doth walk delightfully in this Garden and calleth his friends thither to walke with him 4. In a Garden is abundance of paines taken to plant and dresse and the like So Christ worketh in his Garden where he saith Know yee not that I must goe about my Fathers businesse Luke 2 49 He saith he hath finished the worke which the Father gave him to doe John 17. 4. And what could I have done more for my Vineyard which I have not done 5. A Garden is commonly planted with the best plants as God planted Eden and the Master of the Vineyard did the like in his Vineyard Isa 5. 1. 80 that the Trees of the Garden grow not naturally as those in the Wildernesse which beare no fruit but are planted by the labour of the husband-man Thus David saith The just man
opening North and South fit for every season to make the garden prosper Then she setteth downe the parts of her prayer for his presence in two respects First To minister unto her the cause of all fruitfulnesse both for winde and weather and nourishment of water all which is meant in these words Arise North and come South and blow on my garden let the waters of his spirit overflow all my spices Secondly To accept from the Church the pleasant fruits of holy services the oblation of men renewed by the Spirit the fruits of the lips in praise and thanksgiving c. in saying Let my beloved come into his garden and eate his pleasant fruit A fountaine of gardens c. This seemeth to be the speech of the Spouse unto Christ O thou fountaine c. Now whereas the Lord had commended the Spouse in the former verse to be a sweet garden so well watered and of such precious plants she now ascribeth all the praise thereof unto him as if she had said thus I humbly acknowledge the things to be in me that thou hast said howbeit I confesse that they are not of my selfe but from thee the fountaine of all good things and though that I do performe the dutie of a fountaine towards mine yet thou art he to whom indeed the name of fountaine and living waters yea of life it selfe doth only appertaine yea thou art the only fountaine and I doe but water others as from thee O fountaine of gardens c. It is from the fonntaine that all the Rivers flow in Psal 104. 10. which water the gardens and plants in them so making them greene and fruitfull The Prophet Ezekiel speaking of the glorie of Assiria comparing him to the Cedars of Lebanon with faire branches saith The waters made him great the deep set him on high with her rivers running about his plants c. Ezek. 31. 4 5. And so when desolation is threatned to the Church of the Jewes it is likened to a garden that hath no water Isa 1. 30. It is to be noted also that the universall Church is but one garden and all the particular Churches be gardens so that her speech and his doe not differ when he calleth her a garden and she calleth him a fountaine of gardens when he calleth her a fountaine sealed up which doth water all the plants shee doth acknowledge the truth thereof unto his praise affirming that he is the fountain of the gardens that is looke whatsoever waters of life be in her yea in all particular Churches they flow from him he is the fountaine Hence Observe That Christ is an overflowing fountaine of living water refreshing the garden of his Church with streames of his fulnesse The Spouse doth acknowledge all her supplies from him in one word when she calleth him a fountaine of gardens It pleased the Father that in him should all falnesse dwell Col. 1. 19. And in him dwelleth all the fulnesse of the God-head bodily Col. 2. 9. Now of his fulnesse have we all received and grace for grace Joh. 1. 16 And he he is made unto us of God wisedome righteousnesse sanctification and redemption 1 Cor. 1. 30. Christ by his Spirit doth refresh his Churches and all their plants satisfieth their soule in drought and maketh fat their bones that their soule is Like a watered garden and they shall not sorrow any more at all Jer. 31. 12. She addeth A well of living waters The Spouse meaneth by this word continuall waters and such as cannot be drawne drie thus the well that Isaacs servants diged in the valley is called a well of springing waters Gen. 26. 19. in the Hebrew it is living waters that is such as springeth continually and drieth not up so that by living water here is meant springing and running water such as is not dry with heat neither putrifies but is alwayes wholesome and giveth life continually Hence Observe That Christ is a continuall spring of living water to refresh and comfort his Church with all supplies The graces and waters of life which doe flow from Christ upon his Church are such as can never be dryed up they flow from a bottomles fountaine albeit he bestoweth his graces and gifts from time to time in never so great abundance yet they be not diminished Christ is a fountaine never drawne drie though he communicate never so much yet he hath never the lesse in himselfe so Christ giveth water of life of which whosoever drinketh It shall be in him a well of water springing up into everlasting life Joh. 4. 14. And againe speaking of the Spirit which they that believe on him should receive he saith He that believeth on me c. out of his belly shall flow rivers of living water Joh. 7. 38. Christ is an everlasting spring alwayes sending forth waters of life to refresh his Saints the supply that he gives is constant 't is not like a winter-bourne that failes and dries up in the Summer but like an ever springing fountaine whose streames are never drie Now she still proceedeth in the commendations of her beloved and saith And streames from Lebanon Streames running or flowing from Lebanon the water that came from Lebanon was pure and cleare water yea Jordan it self watering the Land of Israell came after a sort from thence and no doubt but the water of Lebanon tasted of that sweetnesse that is mentioned before in vese 11. of this Chapter Lebanon being a place of so many sweet Trees and Plants the streames flowing thence must needs be sweet also even as the waters that flow out of the hils where Cinamon and Cloves grow do also partak of the sweetnesse thereof Then the summe of all is thus much the Spouse commendeth Christ first for the fulnesse and plenitude of all graces in that she calleth him The fountaine of gardens Secondly For the perpetuitie of the graces in that she calleth him The well of living waters And lastly For the sweetnesse and pleasantnesse of the same in that she resembleth him to the most sweet and pleasant waters flowing from Lebanon Hence Observe That the water of life flowing from Christ to his Saints is very sweet and plevsant David saith Thou leadest me by the still waters In the Hebrew it is Waters of rest that is most quiet calme and still waters such as give rest and refreshing Christ which is in the middest of the throne of God shall lead his Saints to the sweet pleasant and lively fountains of waters Revel 7. 16. 17. This water is excellently resembled by the water of the sanctuarie spoken of in Ezek. 47. 6. 10. where waters issuing out of the Sanctuarie ranne along Galilce and to the plaine and into the Sea c. and every living thing that moveth whithersoever the Rivers come shall live c. and every thing shall live whither the River commeth So in Revel 22. 1. Out of the Throne of God and of the Lamb a pure River of water of life proceedeth
allaying all unnaturall heats and bringeth the soule into a good frame and temper 5. The wind is of a cleansing nature it purgeth the aire and the water and keepeth them from infections So the spirit of God purgeth the heart from dead works to serve the living God in newnesse of life 6. The wind hath a cherishing and a fructifying force with it so the Spirit quickneth and cherisheth the soule it makes the heart that was as a barren wildernesse to become a fruitfull Garden For these respects and the like the sweet gale of the spirit is compared to wind Hence it is that the Spouse desireth that the winds may Blow upon his Garden Hence Observe Fourthly That the Spouse alway stands in need of the blowings of the Spirit The Spouse hath no power to any thing naturally but is very dead and dull and therefore stands in need alwayes to be quickned by the blowing of the spirit All the beginnings of the worke of God in us growth and ending is from meer grace and nothing else but grace Therefore we must acknowledge all the actings of Christs spirit in us and though Solomon Observes it will be hindrance to observe the winds Eccles 7. 4. yet here it will be our wisedome to observe the gales of the Spirit and to be acted by it Lastly Observe That the Spouse is the Garden of Christ. The Prophet Isaiah sheweth That the Vineyard of the Lord of Epists is the house of Israel and the men of Judah are his pleasant plants Isa 5. 7. God doth plant it visite protect and water it yea he takes pleasure in his Spouse as in his pleasant Garden But I shall not stand on this point because it was largely treated on in Verse 12. of this Chapter But I shall proceed to the reason or ground of this request which is as followeth That the spices thereof may flow out By Spices here are meant all manner of graces and by flowing out shee meaneth continuall abode and increase in the same and that shee may be more and more fruitfull that her fruits may ripen and be abundant for by the gracious gifts of the spirit breathing upon the Spouse her soule is refreshed and comforted and all her graces doe increase so that we see to what end shee desires the wind of the spirit to blow that the spices thereof may flow out for those good things in her would else lye dead and bound up unlesse the spirit let them out Hence Observe First As it is the Spirit that must first quicken us so it is the spirit that draws forth that life and grace that we have It is the spirit that must first kindle the fire of the Spirit life and glory in our souls and then increase the flame thereof First the wind of the spirit blows then the spices of grace flow out Secondly Note That the goodnesse of the Saints must be an overflowing goodnesse The graces of the Saints must abound not onely in themselves but flow out to others as it was said of John he was a burning and a shining light The Spirit of God in his people is like the box of Ointment that Mary powred out which perfumes all the whole house with its savour A Christian never thinks he hath received enough of the spirit unlesse it makes him to abound in himselfe and flow out to others unlesse it be alwayes making new discoveries of God and Christ to the soule and new revelations of the bosome of the Father whereby the soule is refresht and the fragrancy of all his graces drawne out to his owne comfort and the good of others As the Sun draws forth the fragrancy and sweetnesse that is in the flowers of the Earth when it shines upon them and as the wind doth convey those sweet smells unto us so doth the spirit draw forth the savour of grace and convey the smell thereof to our owne souls and to others whereby we come to have the benefite thereof Thus far of the first part of her prayer desiring the North and South wind to awake and blow upon his Garden that the Spices thereof may flow out In the next place we have the Spouses invitation of Christ to come into his Garden with the end thereof in these words Let my Beloued come into his Garden and eate his pleasant fruits Let my beloved come c. In these words the Spouse desireth Christs presence meaning that shee would have him come and dwell in her even as he had promised in the sixth Verse of this Chapter Thus shee invites Christ to come into her as into his House or Temple calling him Beloved because the streame of her affections run towards him Christ was no question in his Church before but she desireth a farther manifestation of his presence glory and life in her Hence Observe That where there is the least appearance of Christ in the soule of any there is further desire of Christs presence and glory to be manifested The Spouse never thinks shee is neer enough her Beloved untill shee come to the full enjoyment of him They alwayes waite for a farther revelation of the Lord from Heaven and cry Come Lord Jesus come quickly Revel 22. 17. That is come manifest thy selfe more and more in the revelation of thy selfe and glory It is from the Spirit that we desire a greater measure of the Spirit and it is from some discovery of Christ in us that we desire a more perfect revelation of him Now followeth the end and Reason wherefore the Spouse desireth Christ to come into his Garden which is To eate his pleasant fruits The end of the Churches prayer is that Christ might receive honour and glorie by that spirit of grace given out by him unto her shee would have Christ come in and accept his owne graces which she calleth pleasant fruits or fruits of his precious things The word translated pleasant is of the pluarall number and may be rendered sweetnesses and may note unto us two things First The plenitude and fulnesse of grace in the Saints they are full of sweet things to wit the graces of the Spirit Secondly It doth denote and set out the excellency of grace it doth farre exceed in excellencie all the glorious things in the world Now is it not fit that Christ should eate the fruit of his owne Vine have comfort of his owne garden tast of his own fruits The greatest delight that Christ hath in the world is in the garden of his Church therefore that he might take a full delight therein he makes it fruitfull stored with precious fruits as growing from Plants set by his own hand relished of his own spirit and so fitted for his tast Hence Observe That the Saints are made fruitfull by the breathings in of Christs spirit upon them When the winde of the Spirit blows upon the garden of the soule the graces of the Spirit as sweet spices flow out in abundance So that now the Spouse is not
like Israel of old an empty Vine Hos 10. 1. neither doth she beare Wild grapes even grapes of gall and bitter clusters as in Isa 5. 2. but she is filled with the fruits of righteousnesse as the Apostle speaketh Phil. 1. 11. And is fruitfull in every good worke Col. 1. 10. And hath her fruit unto holinesse and the end everlasting life Rom. 6. 22. The Spouse doth abound in fruitfulnesse and her fruit doth exceed in the excellencie thereof Secondly Observe That the fruits of the Spirit in the Saints are very pleasing and acceptable unto Christ They are called his pleasant fruits as being those he takes much delight in Christ cannot but delight in the graces of his owne Spirit with which and for which he is to be honoured The holie actions of the Saints are called fruits Joh. 15. now fruits doe not only signifie an issuing from the root but also pleasure and delight The acceptation of those fruits and the communication of farther grace is signified by mutuall supping together Revel 3. 20. Now wee must know that the fruits springing from our natures that relish of the old man are not thus pleasing to Christ but the fruits that proceed from the Spirit or new man such as these are acceptable being perfumed with sweet odour spoken of Rev. 8. 3. Christ besprinkles our persons prayers and praises with his owne blood and so makes them acceptable to God Heb. 9. 13. Thirdly Observe That the Spouse doth ascribe all her good things to be Christs His pleasant fruits saith the Church all these graces are his the garden is his the fruit is his yea and all the pleasantnesse and preciousnesse of the fruit his so that as David said Of thine owne Lord I give thee c. so doth the Spouse ascribe whatever is good in her to be from Christ The Apostle ascribes his spirituall life to Christ Gal. 2. 20. I live saith he yet not I but Christ lives in me least it might seem too high for the Apostle to say I live he doth as it were correct himselfe by saying yet it is Christ liveth in me Now upon the Churches request for Christ to come into his garden follows his gracious answer unto the Churches desire being ready to fulfill the desire of them that feare him in the next Verse saying VERS 17. I am come into my garden my Sister my Spouse I have gathered my myrrhe with my Spice I have eaten my honey-combe with my honey I have drunke my wine with my milke eate O friends drinke yea drinke abundantly O beloved THe effect of the Churches prayer was that Christ would accept from her the fruits of service praise and thanksgiving In this place he makes answer wherein wee may Observe First Christs condescending to his Churches request he is present in his garden and perfometh those Offices shee prayed for I am come into my garden Secondly A sweet compellation given to the Church My Sister my Spouse Thirdly Christ declareth the workes he doth being come into his garden receiveth the fruits with acceptation to himselfe I have gathered my myrrhe with my Spices I eate my honey-comb with my honey I dranke my wine with my milke Then Fourthly He inviteth others to the participation of this divine and magnificent banquet in saying Eate O friends drinke yea drinke abundantly O beloved I am come into my garden c. I am come or I have come but the Hebrews often use the time passed for the time present what is meant by garden you have already heard in verse 12. and 16. Now here is the gracious answer of Christ that his Church can no sooner pray for his presence but he saith I am come into my garden Now God is said to come into his garden when he manifests his presence there so the Lord is said to come downe to deliver his people out of Aegypt that is by the manifesting of power and wisedome in their deliverie Exod. 3. 7 8. and so the Lord is said to come downe to see the Tower of Babel Gen. 11. 5. that is he came in a manifestation of his judgement upon it So here when he saith I am come into my garden it is his manifesting of himselfe in grace and acceptation to make sweet discoveries of himself in the communication of all good things in keeping of a heavenly banquet of divine dainties wherein he expresses his own delight and the comfort and blessing of the Spouse Now in that these words are in answer to the prayer of the Church in the former verse Observe That God answers the desires of his owne Spirit in his Saints God doth sometimes heare and answer the naturall desires of men that pray or crie to him as creatures as the Ninivites and the Children and Beasts of that Citie for out of his mercie and goodnesse he makes his Sun to shine upon the just and unjust How much more will he answer the voice of his owne spirit when it shal prepare the heart to pray as it is in Psa 10. 17. Thou hast heard the desire of the humble thou wilt prepare their hearts thou wilt make thine care to heare So in Rom. 8. 26. The spirit helpeth our infirmities for wee know not what to pray for as we ought but the Spirit it selfe maketh intercession for us with groanings that cannot be uttered that is wee of our selves know not what to aske but the spirit reveales to us the will of God by its sweet manifestation of God which cannot so well be uttered by the flesh and the Spirit maketh intercession according to the will of God or according to God as the Greeke hath it and so asking According to his will he heareth us 1 Joh. 5. 14. Againe In that Christ is thus ready to come into his garden in a larger manifestation of love and grace then before and that upon the Churches invitation Hence observe Secondly That Christ doth more and more manifest himselfe to be present with his people upon their desires after him The Lord hath been alwayes present with his people in some appearance or other the Arke Tabernacle and Temple were all signes of his presence but his glorious presence in the flesh of Christ did exceed all the former shadows and after Christs departure he is present by the returns of his spirit and this presence hath with it life light comfort strength and all Thus the Lord doth reveale himselfe from grace to grace from glorie to glorie Lastly In that he saith I am come into my garden he declares how much delight he takes to appeare in his Saints and make his Tabernacle with men Hence observe Thirdly That Christ taketh pleasure in manifesting of himselfe in his Saints A man taketh much delight and pleasure in walking in his garden so doth Christ in making out of his presence in his garden of the Church wee have many scriptures tending this way as it is witten The Lord loveth the gates of Zion above all the
inhabitants of Jacob glorious things are spoken of thee O thou Citie of God Psal 7. 8. 2. 3. And The Lord hath chosen Sion and loved to dwell in it this is my rest for ever here will I dwell for I have delight therein Psal 132. 13. 14. Againe Mount Zion lying North-ward is faire in situation it is the joy of the whole earth and the Citie of the great King Psal 48. 23. And as God taketh delight there so must men also because God is there David saith He shall lead me into the pathes of life in his presence is fulnesse of joy at his right hand is pleasure for evermore Psal 16. 11. Now followeth the description of the Church and the sweet compellation which Christ giveth her My Sister my Spouse Here is both affinitie and consanguinitie all the neerest bonds of relation that may binde Christ and his Spouse fast together This hath been spoken of already in the 9. verse of this Chapter and therefore I shall not stand on it now only thus much this sheweth the excellencie of the Spouse in that she is neerely related unto Christ that she is his Sister by blood as I may so speake having one nature one Spirit and one father hence it is Christ saith to his Disciples I goe to my Father and to your Father to my God and to your God Joh. 20. 17. Christ became our Brother by incarnation bone of our bone and flesh of our flesh And wee are made his Brethren by adoption having received of the same spirit with him crying Abba Father Hence it is he is not ashamed to call us Brethren Heb. 2. For wee are with him made partakers of the divine nature 2 Pet. 1. 4. And againe by marriage wee are his Spouse and that by gift of the Father and also by his owne consent so that there is a sweet conjunction and union a sweet intercourse of love and communion betweene Christ and the Spouse so that by this mysticall union and sweet communion Christ is to his Spouse a friend a head a Brother and a Husband So much for the compellation Now followeth the actions of Christ being come into his garden I have gathered my myrrhe with my Spice I have eaten my honey-comb with my honey I have dranke my wine with my milk The Spouse before intreated Christ to come into his garden and eate his pleasant fruit he accordingly comes in even to her desire and did not only feast on the Churches provision but also brought more with him I have gathered my myrrhe with my Spice c. For myrrhe it was one of the chiefe spices as you have heard used in the composition of the sweet ointments Exod. 30. 23. with such ointments they used to annoint their friends at feasts this was more largely expounded in Ch. 1. verse 13. With my spice that is with my other spices or aromaticall fruits meaning all the severall fruits of the spirit which are all swâ—eaed by an influence from the Spirit As in nature there is one common influence from heaven but yet variety of flowers and sweete spices in their severall kinde with a different kinde of sweetnesse so all graces have their originall from a common influence of Christs spirit though they differ one from another and are all accepted of God from whence they come I have eaten my honey-comb c. The word doctrine of Christ which flow from his Spirit are likned to honey and the honey-comb to wine and milke Psal 19. 11. and 119. 103. Isa 5. 51. 1 Pet. 2. 2. for as milke and honey nourish and strengthen and wine increaseth spirits so the doctrine of the Gospel the spirit of Christ and the sence of his love is far more comfortable and sweeter to the soule Under these severall sorts he meaneth still the sweet pleasant and profitable fruits that the Church did yeild unto him declaring thereby that he did most favourably accept his owne graces in his Spouse and that he was much delighted therewith yea more then any man is or can be in gathering most sweet and smelling hearbs and spices or in eating honey yea though he eate it so greedily that he doe withall devoure the combe or in drinking the best wine and purest milke Hence observe First That God accepts of his owne graces in his Saints and delights in them God must needs accept of such graces that are his owne and delight in such services that come from love God first accepts of Christ and then of us and what comes from us in him The Apostle willeth us To offer up our selves a holy and acceptable sacrifice to God Rom. 12. 1. God doth not only accept but he delights in the graces of his Spouse hence it is he comes with new supplies of grace enlarging his love and benefits as it is in Matth. 25. 29. To him that hath shall be given And in Rev. 22. 12. I come and my reward is with me Christ never comes into the soule but he brings rewards with him of the increasings of those graces that were in the soule before Thus we see that Christ upon the desire of the Spouse doth come unto her with acceptation of the fruits of his owne spirit in her and with new increasings thereof Secondly Observe That Christ doth accept of delight in and increase the least of his owne graces in the Saints All the graces of the Spouse though never so little or small are accepted not only her honey but her honey-comb not only her wine but her milke her weake services as well as her strong because the spirit flowing from Christ unto her sweetneth all Christ doth extol his owne grace O woman great is thy faith Matth. 15. 28. Now followeth Christs invitation of others unto this banquet in these words Eate O friends drinke yea drinke abundantly O Beloved In these words Christ speaketh as at a Feast chearing up his friends as partaker with him of all those divine graces and fruits of the spirit before mentioned Christ is the Master of this heavenly banquet and it is he that here cheereth up his guests It was the custome of the Jewes to powre ointment on their guests to shew their welcome and cheere them up So Christ doth powre out the ointment of his grace and spirit to welcome and cheere up his Saints as appeares in these words Eate O friends c. Hence Observe That there is a mutual feasting between Christ and his people Christ provides a heavenly banquet of all spirituall dainties Of fat things and the marrow of fatnesse wine and wine on the Lees Isa 25. 6. and then cals his Saints as his friends to partake of those dainties Christ is the fountaine streaming it selfe forth to refresh the Citie of God Secondly Observe That Christ doth abundantly satisfie his people with all good things Eate yea drinke abundantly c. that is be ye plenteously filled with my grace and spirit no man goeth hungry from a feast in Christ
needs be meant of a spirituall slumber even a drousinesse in the heart and minde touching Heavenly things 2. As naturall sleep proceedeth from wearinesse and want of spirits or from sloathfullnesse and want of exercise so spirituall sleep ariseth from want of exercise in spirituall things and from a spirituall wearinesse that comes from the too much expence of the strength of the soule upon matters of the world So that spirituall slumber is from the fleshly part and the remnants of the old man remaining in the godly The flesh saith the Apostle lusteth against the spirit and the spirit is against the flesh and these are contrary the one to the other so that yee cannot doe the things that yee would Gal. 5. 17. When the flesh doth much prevaile then there is a damping of the spirituall graces even as it were a slumber that falleth upon the mind 3. The effects of sleep is deadnesse and darknesse men when they sleep love to be in the darke there is also a cessation of joy and delight of all activity and the like so in a Christians spirituall sleep faith hath not its full and lively operation love sheweth not her zeale and heate the joy and activity of the soule is much decayed c. Now though sleep be often meant in Scripture in a good sence for the repose and rest that the Saints have in God Psal 3. 5. Psal 4. 8. yet here and in many other places it signifieth neglect of holinesse and spirituall security and drowsinesse as in Isa 56. 10. Rom. 13. 11. 1 Thess 5. 6 7. This sleep proceedeth from affliction or wearinesse as in Luke 22. 45. Isa 5. 27. The Spouse having eaten and dranke largely of Christs dainties begins to be negligent being pressed thereunto by the remnants of the flesh she gave place to this carnall ease and drousinesse Hence Observe First That the Spouse of Christ is ingenuous to lay open her owne defects We have large examples of this in David and Paul with many other eminent persons in Scripture Herein the Saints yield unto God his chiefe prerogatives as the honour of his power and authority over us his wisedome in knowing our secrets and his mercy in sparing of us and the like Secondly Observe That the Spouse of Christ may sometimes fall into a spirituall languor Sometimes weaknesse and drowsinesse may overtake the most eminent Saints as Solomon David Peter and the rest The flesh that is alwayes opposed to the spirit may somtimes for a season prevaile as to sleepinesse and distemper And this the Apostle testifieth in Rom. 7. 14. when he saith The Law is spirituall but I am carnall sold under sin That is the Law requires a heavenly life and disposition But I am carnall in part or in regard of the remainders of flesh that are in me so that the godly themselves in respect of some weaknesse that is yet remaining in them may be called carnall sold under sin not willingly but as one that is yet detained though his ransome be paid But we must note here that the Spouse was not in such a dead sleep as that she was without any life or stirring at all though there be flesh opposing the spirit yet there is spirit opposing the flesh and therefore she doth not onely confesse her defect but also acknowledge her life and excellency by adding But my heart waketh My heart waketh or watcheth that is is lively and active still meaning thereby that howsoever she was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vigilavit excitatus fuit overtaken in the outward man or corruption of flesh and of the members thereof yet she could not but in her heart and spirituall affections thinke upon her head and Spouse The heart is taken for the whole soule for the understanding will men ory and affections so it includeth all the powers of the soule The Apostle calleth it the inward man the spirit or regenerate man opposed to the flesh or outward man Rom. 2. 28 29. This flesh and spirit lusteth oue against another even in the Saints as the Apostle saith Gal. 5. 17. And when the spirit is willing the flesh is weake Mat. 26. 41. So then in that the Spouse saith My heart waketh it signified that though she had given her selfe to fleshly case and security yet her heart and spirit was otherwise disposed The heart is the last part which liveth and moveth in the body and in it life and sence first beginneth and therefore it is the most principal part it is like Primum mobile inter sphaeras the first spheare celestiall which is moved and by it others are moved It is like the Sunne among the Planets which by its lustre giveth light unto the rest it is like the Center from which the lines are first defixed and derived from it to the circumference all the lines being deducted are of equall distance But here by the heart is not understood the substance but the quality of the heart where David saith Create in me a new heart Psal 51. 10. We must not understand it of the substance for that is still the same but the quality of the heart with its integrity But now the Church maketh a difference between her selfe and her heart as if her selfe and her heart were not the same where she saith I sleep she speaketh in the person of her outward man of the flesh not of the spirit but where she speaketh of her heart she speaketh of her inward man there was readinesse of spirit Hence Observe First That there is an antithesis or contrariety betweene the flesh and the spirit in the Saints The Saints have a fleshly backwardnesse but there is still a readinesse of spirit but the outward man which is flesh perisheth but the inward man that is spirit is renewed day by day So the Apostle comparing himselfe with himselfe is not himselfe where he saith I am carnall sold under sin for in me that is in my flesh there dwelleth no good but I allow not that which I doe I find a law in my members rebelling against the law of my mind There the flesh sleepeth But to will is present with me and I delight in the Law of God there is the inward man or the spirit waking Secondly Observe That the Saints cannot fall from grace Though they sleep yet their heart is awake The work of the new birth or Spirit can never be quite put out or extinguished The Saints may many times fall into great security but yet the heart waketh there remaineth somewhat within the sleep is not deadly The Prophet Isaiah speaking of the Church and Saints of God saith It shall be as a Tree as an Oake whose substance is in them when they cast their leaves Isa 6. 13. This is also testified by the Apostle John where he saith Whosoever is borne of God sinneth not for his seed remaineth in him neither can he sin because he is borne of God 1 John 3. 9. So that
here is still life in the root The seed remains in them from whence it is that when the Spouse sleepeth her heart waketh and from hence it is that shee cannot lose the worke of God in her that she is borne of God who is immortall and unchangeable And it is written Every branch that beareth fruit he purgeth that it may beare more fruit John 15. No fruitfull branch shall be cut off Thirdly Observe That the Saints should as well acknowledge that which is good as that which is evill in their spirits It is common with some Christians to be ever complaining of that evill they see in themselves but very seldome acknowledge any of that good they have received whereas we ought to acknowledge all the good we have received to the praise of the giver Fourthly Observe That a Christian is what he is in spirit A believer is not to value himself acording to what he is in the outward man or in the flesh but as he is in the inward man or spirit So the Church values her selfe by the disposition and temper of her spirit My heart waketh thus hath the Spouse in few words set forth her estate according to flesh and spirit and now she setteth forth in the next place the great care and love of Christ who seeketh to awake and to raise her out of this dangerous sleep in these words It is the voyce of my beloved that knocketh saying open to me my Sister my Love my Dove my Vndefiled for my head is filled with dew and my locks with the drops of the night In the former part of the verse we heard of the Churches security of the flesh where she saith I sleep and yet she was not in such a dead sleep but her heart awoke her delight in Christ was not utterly lost It was like the sleep of the wise Virgins which slumbred as well as the foolish virgins yet had their Lamps trimmed and Oyle in them which the foolish had not Now Christ commeth to her to awake her by knocking shee notwithstanding her drousinesse was sensible of all his sweet words and allurements whereby he pressed her to open unto him saying Open to me my Sister my love my Dove my undefiled which is set forth by the sufferings of Christ in waiting for her returne For my head is filled with dew and my locks with the drops of the night All which aggravates her negligence and his patience in waiting for admission into her heart by his spirit In the words observe two things 1. The Churches discerning of Christs voyce 2. Christs carriage towards his Church First the Churches discerning of Christs voyce set downe in these words It is the voyce of my beloved Secondly we have Christs carriage towards his Church which is amplified 1. By a friendly compellation My Love my Dove my undefiled 2. By his action He knocks c. 3. By his suffering unworthy things for her sake For my head is filled with dew and my locks with the drops of the night It is the voyce of my beloved that knocks c. Christ useth good meanes to awaken his Spouse and to raise her up from that carnall security she was in and therefore he calleth her by his voyce and he no sooner speaks but she heareth it saying It is the voyce of my beloved c. She speaks as if it were one that being waked out of sleep and slumber should say that it was such or such a one that called or spake Many being so well acquainted with men that they can certainly as it were discerne them by their words Hence Observe That the Saints may discerne Christs voyce even in a sleepy condition Here the Spouse though she was sleepy and drousie yet her heart was so far awake that she discerned Christs voyce Christs Sheep are said To heare Christs voyce John 10. And to tast words by the eare as it is said Job 12. 11. they have a spirituall tast and relish with them The voyce of Christ is spirit and life and hath in it a self-discovering property it carries along with it it s owne evidence it hath such majesty and power such evidence and life in it that the Spouse cannot but heare and discerne it even in a sleepy and slumbring temper Secondly Observe That no temptation that befalls the Spouse can separate her affections from Christ She acknowledges Christ to be her Beloved still there remained so much conjugall amity and friendship though she was untoward sleepy and drousie that with a Spouse-like affection she saith It is the voyce of my beloved So that take a Saint at the worst condition when he is a sleep he loves Christ and le ts out the streames of his affections towards him Thus much for the Churches taking notice of Christs voyce we come to Christs carriage towards her which is set forth first by his action He knocketh c. It is the voyce of my beloved that knocketh saying open 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pulsavit impetum fecit The Septuagi turns it by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vrge◠and by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pulso unto me c. That knocketh or that beateth the word in the Hebrew fignifies to knock or beat vehemently to be very earnest or provoking In generall it is taken for any knocking but here for knocking at the door This doth intimate Christs earnestnesse for an entrance to come in and awake his Spouse And thus Christ is said to knock at the doore of the Church of Laodicea Revel 3. 19 20. Christ hath severall kinds of knocking 's as that of his word his mercy his Spirit and somtimes his Rod Mic. 6. 9. yea all the meanes that Christ useth to draw us nearer to himselfe as his works spirit word and the conscience too these are the knocking 's of Christ at our hearts Now Christ doth not onely knock but he is most earnest for an enterance saying Open unto me Here the heart is compared to the gates or doors of a City for as in Cities the strength of the City is in the gates there was their seats of justice in those days and there was Munition stored up for war so that open the gates to an enemy and you give him all So when Christ hath the heart he hath the whole man The heart is the way of entrance of God into the soul or into the whole man and hence it is said The Lord opened the heart of Lydia Acts 16. 14. That was it at which Christ knocked When God bestoweth his blessings on us he is said to open doors unto us as in Psa 78. 23 24. in Isa 45. 1 2 3. The Apostle calleth the grace of ministry The doore of utterance Col. 4. 3. So when we yield unto Christ and his Spirit and accept of his grace and the like it is to open the doore unto him as in Revel 3. 20. Now the knocking 's of Christ shew how earnest he is of enterance into
Church and City of God for the Priests and Levites kept of old the watch or charge of the Lord as appears in Numb 3. 7 8. And it is said in Isa 62. 6. I have set Watchmen upon thy walls O Jerusalem which shall never hold their peace day nor night c. But these Watchmen here seems to be such as are spoken of in Isa 56. 10. Blind watchmen and dumb dogs such as could doe nothing but rend and teare the flock of Christ Some understand by the Watchmen the Ministers of the Church and by the keepers of the wall Magistrates such as are called Gods Psal 82. 6. And these many times direct the point of the sword against the Church Ministers and Magistrates when they are filled with envy and malice at the graces of the Spirit in the Saints are both alike persecutors Now what it was that these watchmen performed against the Spouse and what their carriage was towards her is declared in the words following They tooke away the Vaile from me The Hebrew word here Translated Vaile or Scarfe hath its name of spreading because women spread 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Inde Hiphill 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Extendit expandit them over their heads to cover them and it hath its signification also of thinnesse because it was made of the finest and purest linnen that could be gotten Such Vails were worne of women in a double respect First For ornament and adorning as appears in Isa 3. 23. Secondly In token of subjection and obedience for this see Gen. 20. 16. Also Gen. 24. 65. 1 Cor. 11. 5 6 7. Then the taking away of the Veile notes 2. things 1. As it was an ornament as in the Old Testament a Vaile was that which covered women for modesty so it was an honourable Ornament They tooke away the Vaile That is that wherewith the Spouse was covered they tooke away that which made her comely and laid her open and as it were naked by calumnies and reproaches casting all the mire and dirt they could upon her They tooke away the Vaile of the Spouse when they tooke away her credit and esteeme when they lay open her infirmities and weaknesses So she was spoiled of her good name and reputation and counted among the light 〈◊〉 lewd women for so they used to deale with dishonest women disfiguring their faces stripping them out of their cloaths and taking away their faire Jewells as appears by Ezek. 23. 25 26. 2. As the Vaile is a token of subjection it 's taken away when they draw the Spouse from Christ and her subjection to him by false doctrines and humane traditions and inventions of men by pressing humane devices upon the Spouse and so take her off from observing those things that Christ hath given her in trust to observe Those that desire to sit high in the consciences of people and so make them undutifull they take away the Vaile of subjection from them making them to observe humane traditions more then Christs Commandements Now in that the Spouse is thus vexed and afflicted by these evill watchmen who were such as seemed to be in place of superintendency and ministry such as pretended at least to have the greatest care of her for these to smite her wound her and take away her Vaile this was most savage dealing and the very highest of persecution Hence Observe That those that seeme to be of great esteeme and of the highest Office in the Church preve many times the bitterest enemies of the Church Who were more bitter enemies in Christs time then the Scribes Pharisees and Priests And who were the greatest enemies of the Church in the time of the Prophets but false Priests and Prophets The persecuting Magistrate pretends he is in Gods stead as they are called Gods Psal 82. 6. They should governe as God himselfe would governe but alâ—s wofull experience tells us that they doe conerary to the truth As for Ministers they call themselves the Embassadors of Christ and therefore strengthen the feeble knees and bind up the broken hearted and the like But alas we see many of these turne the edge of the sword against the Saints The Prophets of God doe complaine of the wicked Priests in the time of the Law how they did afflict the godly And may not the same complaint be made still even now in the days of the Gospell how are the Saints still vexed with many of that Tribe What is the cause they be so much dlspleased Surely because the Saints seeke after Christ and that out of their way and order they will beare any disorder saving that men may be carnall formall yea and profane too and such are no trouble to their spirits like the blind Pharisoes if there be any excesse of ryot these watchmen can beare it well enough but if any seeke acquaintance with Christ and not in their way that is intollerable that is to their disgrace upon such they fall they beat and wound them yea they take away their Vaile they doe deface and dishonour them all they can for they make them as odious as they can they terme them that be Saints and seeke after Christ Hereticks Scihsmaticks Elasphemers and the like they lay all the most vile reproaches upon them they can devise Now for the Saints this need not trouble them when these things come to passe that such as pretend to have office and superintendency over the Church doe beat wound and disgrace her Did not the builders refuse Christ himselfe the head corner stone What marvaile then though they beat his Servants and vex his people How was Christ judged of the Priests and Pharisees in his time And this hath been the lot of the Church in all ages the Saints were called Hereticks and Schismaticks the Vaile was taken off O what cruelty is this What savage men are these that thus beat and wound the Spouse of Christ Yea marke well how they be They be the watchmen that pretend to be Ministers and Embassadors of Christ for to feed his flock who of all others should chiefly defend and comfort them now for these to beat and wound the Spouse and take away her Vaile this is intollerable wickednesse this is the highest impiety To conclude truth hath alwayes a saracht face falshood and formality for the most part goe under glorious attire as that of decency and uniformity and the like There is no question that such as are carnall Formalists Pharisaicall Professors would persecute Christ if he were in the flesh as now they persecute his imageand spirit in his Saints when they smite and wound and take away their Vaile from them Thus much for this time VERS 7 8 9 10 c. to the end of the Chapter I charge you O daughters of Jerusalem if ye find my beloved that ye tell him that I am sick of love What is thy beloved more then another beloved O thou fairest among women What is thy beloved more then another
that glorious description which the Spouse made unto her of her beloved hath given her to understand what he is We see these Daughters are better instructed now they know what Christ is and therefore desire to know where he is that they may be joyned to him and enjoy his presence and communion now from this further degree of desires in the Daughters Observe That where there are the least desires after Christ in the soule those small desires are increased by Christ Here we see there was a growth of desire in the Daughters of Jerusalem they have ceased to aske what Christ is and enquire where Christ is where they may finde him where they may injoy his presence Christ will cherish the least desires or breathings in the soul after him He will not breake the bruised Reed though never so weake neither will he quench the smoaking flax but will rather encrease it into a flame untill he hath brought judgement unto victory That is untill the blindnesse and enmity of the carnall mind be wholly brought under There is nothing lesse then grace at the first the Kingdome of Heaven is compared to a graine of Mustard seed that is as well the work of grace in the soul as the word of grace in the Gospell is small and contemptible Here those breathings and desires in the Daughters after Christ at the first were like a graine of Mustard seed when they enquire what is thy beloved But now these sparks are turned into flames when she saith Whither is thy beloved gone Againe Whither is thy beloved gone O thou fairest among women From this appellation Observe That if we would be instruments of good to others we should shew forth our selves to be holy and gracious O thou fairest among women The Daughters had a good conceit of the Spouse and thought her to be gracious and holy and therefore her speech took the more with them The Daughters double the question Whither is thy beloved gone Whither is thy beloved turned aside As the Spouse before doubled her description This is my beloved and this is my friend Hence Observe That those that kindle others must be enflamed in their owne hearts Those that speak with experience and confidence doe often make impressions upon the hearers The Apostle John in the beginning of his Epistle to perswade others to imbrace his doctrine he affirmeth That which was from the beginning which we have heard which we have seene with our eyes which we have looked upon and our hands have handled of the word of life he delivered to them That which comes from the heart often goeth to the heart and that which comes from the affections many times reacheth the affections The Apostle Peter saith We followed not deceiveable fables when we preached unto you the power and comming of our Lord Jesus Christ but with our eyes we saw his majesty 1 Pet. 1. 16. O beloved It is an excellent thing to speake of the excellency of Christ from knowledge and experience and this many Christians can doe but the watchmen before-mentioned Chap. 3. 3. 5. 7. had no such knowledge or experience but in them the saying was fulfilled The Pastors are become bruitish and have not sought the Lord they shall not prosper Jer. 10. 21. Lastly in that she saith Whither is thy beloved turned aside that we may seeke him with thee Towit with thee his Spouse Hence Observe That the right way to seeke Christ and the onely way to find him is to seeke him with his Saints Here the Daughters enquire for Christ of the Spouse and to seek him with her for so it is said That we may seeke him with thee We doe not know how God hath appointed us though weake instruments yet as profitable means to further one another in the knowledge of Christ When the two Disciples went to Emaus they talking together of Christ it came to passe that as they communed together Jesus himselfe drew nigh and went with them Luke 24. 13. Though their eyes were holden for a time that they could not know him yet after further communication he lodged with them and sitting at the Table at length caused their eyes to be open and he manifested himselfe unto them And so it is in this place on a suddaine it is revealed to the Spouse where he is whom she seeketh Thus much for the question propounded by the Daughters of Jerusalem Now the resolution of the Spouse followeth in the next words VERS 17. My beloved is gone downe into his Garden to the bed of spices to feed in the Gardens and to gather Lillies THe question in the former verse was not slightly propounded by the Daughters neither was it a bare desire of satisfaction but from strong affections of seeking Christ So the Spouse here doth not returne any slight answer she is not wanting but directly answers to the question for there is no envy in spirituall things because all may share alike therefore she giveth a punctuall answer saying My beloved is gone into his Garden to the bed of Spices c. In the answer of the Spouse observe two things First a declaration whither Christ is gone where he is to be sought and found My beloved is gone into his Garden to the bed of spices Secondly the end of his going downe is also declared and that is To feed in the Gardens and to gather Lillies My beloved is gone downe into his Garden c. The Garden of Christ is his Church as in Chap. 4. 16. 5. 1. The Catholique Church is his Garden and the particular Churches are his Gardens and beds of spices where companies of believers grow in whose hearts are sowne the precious seed of the spirit which the Apostle John calls The seed of God So the Saints become as a bed of spices in the Garden comely and sweet smelling in whom Christs soul delights as in sweet spices Now the Spouse comes to know that Christ is in her he was there present all the time of her seeking but she perceived him not but now he was manifest to her Hence Observe That Christ is never absent from his Saints though they cannot sometimes discerne his presence Christ was with his Spouse when she fainted for want of his presence when she was sick of love and when she made such a diligent search and enquiry after him but she discerned him not all that while but now he manifesteth himselfe unto her so that now she hath a plaine discovery of him when she saith My beloved is gone into his Garden to the bed of spices c. Christ is neer his Spouse as well when she hath not as when she hath the manifestation of his presence God was never neerer Christ upholding him by his divine power then when he cried out My God my God why hast thou forsaken me So the Lord is neare yea in the middest of his people afflicting strengthning and supporting them when they have little or no sight or
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
we may read How beautifull are thy goings c. Sometimes by the feet are meant sound affections as in Eccles 4. but here we may take it for her obedience and faith and walking in the truth being now set free by the Sonne as in John 8. 32. walking in the liberty of Christ Gal. 5. 1. And it 's added How beautifull are thy feet with Shooes To goe bare-footed was a signe of Captivity and affliction Isa 20. 4. 2. Sam. 15. 30. And when the Lord mentions his favours to the Church he saith I shod thee with Badgers skin Ezek. 16. 10. The feet of those that preach the Gospell are said to be beautifull Rom. 10. 15. So here the Spouse in her returne to Christ is said to be also beautifull being as it were shod with the preparation of the Gospell Ephes 6. 15. By the knowledge and obedience of which she is set in the way of Christ whereby her feet and goings are beautifull and glorious Hence Observe That the Saints in their returning to and walking in Christ are very beautifull and glorious in their goings It is a glorious thing to walke in Christ to walke in the Spirit those that thus walke are said To make straight paths for their feet Heb. 12. 13. Sin is called our owne wayes and crooked wayes that are not good but to walke in Christ and in the spirit is to walke in beautifull paths When we walke in darknesse and bondage we walke as it were without shooes bare-footed but when we walke in the knowledge and counsell of God then we walke as it were with shooes being shod with the preparation of the Gospell Thus much for the glory of her walkings her honour is yet further set forth in that it 's said O Princes Daughter The Hebrew Bath-nadeb signifieth Daughter of the beautifull or Of the Prince or noble then we may read O bounteous Princes Daughter Princes are named bountifull as being free liberall and willing to doe good to others To be a Sonne of Belial is to be of a wicked disposition Deut. 13. 13. And to be the Sonne of a Noble is to be of an ingenuous and noble disposition Eccles 10. 17. Hereby is noted that the Spouse is of a Noble race of a free disposition ready to communicate to others of the grace she hath received Hence Observe That the Saints are of a noble parentage and disposition These are they which are not borne of blood nor of the will of man nor of the flesh but of God John 1. 13. The Spouse is called the Kings Daughter Psal 45. The word which dwelleth in us is called the word of the Kingdome because it brings a Kingdome with it and the Saints are called Children of the Kingdome The Kings Daughter is to be borne not according to the flesh but according to the promise like Isaac which was Heire to Abraham in his house whereas Ishmael and his Mother were cast out of doors The Apostle affirmeth that the Saints are not Children of the Servant but of the free woman And John saith We are born of God and his seed remaineth in us 1 John 3. 9. As by seed man is borne of carnall conception so by the Spirit he is born of spirituall regeneration And as the Saints are of an honourable birth so they are of a noble ingenuous disposition they are free and ready to communicate When the restauration of glory is promised to the Church it is said that Nabal the foole or vile person should no more be called Nadib liberall or bountifull Isa 32. 5. That is the fool or vile person shall no more be called a Prince or one that is bountifull but he shall be called such as he appears to be in his Villany Thus much for the commendations of the feet of the Spouse with the Epithite given her O Princes Daughter now followeth the praise of her Thighs in the next words The joynts of thy Thighs are like Jewells the worke of the hands of a cunning work-man The Originall word here Translated joynts is not found elsewhere in Scripture it signifieth turnings or things that doe compasse about Some understand it of the Girdle wherewith the Spouse was girded which they did use to weare in old time lower by much then we doe even upon their Thighs as appears by Psal 45. 3. Or about the loynes as Mat. 3. 4. And the Apostle useth the same phrase when he saith Gird up the loynes of your mind and be sober 1 Pet. 1. 13. And Paul exhorteth to have Our loins girded about with truth Ephes 6. 14. But we may rather take the Thighs to be the bones that turne and move in the hollow of the Thighs these may be taken for the whole Spouse and all her parts every part having in it comelinesse beauty glory and strength noting the upright goodly and glorious stature and gesture of the Spouse who walketh in a due and comely posture These her Thighs Are like Jewells Jewells are very fine and costly if we refer it to the Girdle it shews the finenesse and sumptuousnesse of it but if to the Thighs then it notes they were neat and comely It 's added The worke of the hands of a cunning work-man The Hebrew Aman signifies fidelity and skillfullnesse in his workmanship So we may read it The worke of the hands of a cunning Artificer or faithfull Craftsman this is added to note the excellency of the work or frame of the Spouse even like unto Jewells that have most cunning and curious workmanship bestowed upon them such is the glory comelinesse and beauty of the Spouse and of her particular members Hence Observe That the frame and proportion of the Spouse with all her particular members is very beautifull and glorious It 's like the curious workmanship of some cunning Artificer in Jewells and precious stones curiously cut and wrought out The Churches proportion gesture stature walkings and conversations is the divine and gracious workmanship of God The worke of his hands Isa 60. 21. So that God himselfe is the chiefe Artificer to frame this heavenly work upon the soul As Bezaliel and Aholiab were filled with the Spirit of God in wisdome understanding knowledge and Workmanship to find out curious works to worke in gold and silver and the art to set stones for the making of the Tabernacle and the Mercy-seat and Aarons Garments So the Lord by his glorious Spirit doth make his Spouse a more beautifull frame then Aaron was by that divine work of Spirit life and glory that he frames and sets up in the soules of his It followeth VERS 2. Thy Navell is like a round Goblet which wanteth not liquor Thy Belly is like an heap of Wheat set about with Lillies THe Spouse being before commended for her walking in the Gospell and in the truth of Jesus she is now further praised for her propagating the glorious truth to others and therefore she is here compared to a woman conceiving and nourishing her
21. It followeth VERS 5. Thine head upon thee is like Carmel and the haire of thine head like Purple the King is held in the Galleries FIrst here 's the commendations of the head Some read it Thy head upon thee Others In thine head we may take it either for the head it selfe which is Christ Ephes 1. 22. or it may be taken for the Ornament upon the head namely those graces wherewith Christ hath adorned his Spouse Now the commendation of her head is that it 's said to be As Carmell The word Carmell is commonly taken for a place full of pastures set also with Trees whereof it 's likely that this place had it's name Carmell was the name of the Mountaine where Elias killed Baals Priests and praid for raine 1 Kings 18. 19 20. It seemed to be a very fruitfull place Nahum 1. 4. For a fruitfull place opposed to a barren Wildernesse is called Carmell Isa 32. 15. And Chap. 29. 17. Now the head of the Spouse being thus likened to Carmell a very fruitfull place denotes the wisdome and knowledge of the Spouse Hence Observe That the Saints are glorious in the wisdome and knowldge of God VVhither we take it for the Ornaments of the head or for the head it selfe it 's all one for Christ is both the head and the Ornaments also it shews how glorious the Spouse is in wisdome and understanding she is full of gravity carrying her selfe wisely in all her actions her mind being filled with the counsell and knowledge of God Thus the Lord foretelling the glory of the Spouse saith The glory of Lebanon shall be given unto it the excellency of Carmell and Sharon c. Isa 35. 2. The meaning is that whereas the Church in her former dark and low condition was like a wast wildernesse but when the Lord should shine upon her with more light and glory she should become a most plentifull and beautifull place even as Carmell and Sharon The Hebrew Carmell is sometimes taken for Crimson or Scarlet-colour 2 Chron. 3. 14. such colours were worne of Princes and great persons meaning thereby that her head was adorned with that which was costly and full of majesty as that colour is but the other Interpretation seems to be the most proper It followeth And the haire of thy head like Purple The haire or the bush of thine head The word Dallath which is onely used in this place signifies slendernesse or tenuity such haire as is small and slender wherefore some take it for the haire of the head for the smallnesse of them and some for the Laces that binde up the haire Now in that it 's said her haire is as purple it 's meant that it is costly and deare as which did not belong to any but mighty men and Magistrates See Luke 16. 19. Also Dan. 5. 16. which no doubt also they did weare as an attire of great comelinesse and beauty By the haire some understand the multitude of believers but rather we may understand it of cogitations and purposes of the heart and then Note That the Saints are glorious in the thoughts and purposes of their hearts Their thoughts are ordered by the Lord and their minds are filled with understanding But I shall passe this having spoken more largely of it in Chap. 4. 1. where the Spouses haire was likened to a flock of Goats that was smooth and faire So here it 's likened to purple deare and costly it being the comely and beautifull attire of great ones Purple differs not much as some think from Scarlet in which respect they reconcile the Evangelists Matthew affirming Chap. 27. 28. that they put upon Christ a Scarlet Robe And John 19. 2. As also Mark 15. 17. calling it a purple or purple Garment But I passe this It followeth The King is held in the Galleries The beauty of the Spouse being thus described in all her parts is now amplified by two effects the first is that it worketh in the King a strong desire that he would alwayes be bound unto the walking places with his love The King is held in the Galleries The second effect is that which causeth him to utter with a great admiration at her beauty and sweetnesse which is declared by the matter in all those parts that have been described all which is beautified with an exclamation How faire c. as it followeth in the next verse But first of the Kings desire to be bound unto the walking places of his Spouse The King is held in the Galleries By the King here is meant Solomon and under him Christ The word Rehatim translated Galleries is used for Gutters wherein waters run for the flock to drinke as in Genes 30. 38. Exod. 2. 16. but here it seemeth to be meant of such Galleries as run along the house side and are places to walke in Some render it thus A King would be tied in his Galleries as if he should say there is no King in the world so glorious or majesticall that if he should behold thy beauty and glory it would cause him to stand amazed thereat he would no more looke upon his owne glory but upon thine so far doth thine excell all the glory of the world so that he that beholds it would be as it were with a continuall desire to look upon thee so highly would he esteem of thy exceeding glory before his owne or any earthly glory whatsoever So then there is not the mightiest Prince in the world but if he did see the beauty of the Spouse would desire to be tied or bound to any part or piece of it yea to take up his continuall abode there that he might be satisfied with the sight thereof and continually to looke upon the inward and spirituall beauty of the Church See this performed by David Psal 27. 4. Also Psal 84. throughout Or rather we may take it thus The King towit Christ himselfe is held or tied in his Galleries towit in his Spouse in his Saints So that he hath a fixed habitation in the house of his Church where he is as it were bound by the bands of amity and love the Spouse being so excellent in all parts so glorious so beautifull that he cannot but Covet her beauty as it 's said in Psal 45. 12. Hence Observe That Christ is affected to be neer his Spouse and to behold her beauty and comelinesse The Galleries and large rooms of Kings were hanged with goodly Hangings of Purple or of some rich stuffe unto such glorious rooms is the Spouse likened being glorious in all parts whereby she draweth the affections of her beloved unto her Hence it is that it 's said The Lord delighted in thee and thy Land shall be married Isa 62. 4. And the glory of the Church is set forth thus My Servant David shall be their Prince for ever and I will set my Sanctuary in the midst of them for evermore and the name of the City from that day shall be
my Mother when I should find thee without I would kisse thee yet I should not be dispised I would lead thee and bring thee into my Mothers house who would instruct me I would cause thee to drinke of spiced wine of the juyce of my Pomegranate His left hand should be under my head and his right hand should imbrace me I charge you O daughters of Jerusalem that ye stir not up nor awake my love untill he please Who is this that commeth up from the Wildernesse leaning upon her beloved I raised thee up under the Apple-tree there thy Mother brought thee forth there she brought thee forth that bare thee Set me as a Seale upon thine heart as a Seale upon thine Arme for love is strong as death jealosie is cruell as the Grave the coals thereof are coals of fire which hath a most vehement flame VVEE have had in this Song the condition and state of the Spouse which hath been variable and after diverse sorts as even now calling and crying out for her well-beloved Not long after we have her as it were set down and the Bridegroome calling upon her to arise and come away yea sometimes she is not onely set downe but also she is laid downe and asleep the Saints doe not continue alwayes alike but however they swarve for a time yet they returne and their end is commendable And therefore the Church is here even to the end of the Song declaring her faith and good affection towards Christ But to come to the words themselves of this Chapter First in generall the Spouse doth declare what a great desire she hath to be in his presence and to retaine him with her which ariseth from a vehement love whose heat cannot be quenched as she expresseth in the sequell of the Chapter Christ and the Spouse be of one family as Brothers and Sisters doe dwell together in familiarity each doth usually know where to find the other According to this she saith O that thou wert as my Brother that sucked the Breasts of my Mother when I should find thee without I would kisse thee yet I should not be dispised In this verse the Spouse declareth her earnest affection unto Christ wishing that she might continually enjoy him as a most faithfull friend We have in this verse First an exclamation or wish expressing her fervent desire O that thou wert as my Brother This wish is amplified by saying That sucked the breasts of my Mother Secondly the resolution of the Spouse in case she had obtained her desire in these words When I should find thee without I would kisse thee This also is amplified wherein she doth as it were set feare and shame a side by adding Yet I should not be ashamed O that thou wert as my Brother c. Some read the words thus O if some would give thee or who will give thee Such phrases are often used for formes of wishing in the Scripture as in Psal 14. 7. Who shall give Salvation to Israel That is O that the Salvation of Israel were come The Apostle alludes to this forme of speech when he saith Who shall deliver me from the body of this death Rom. 7. 24. It is an expression of an earnest wish or desire in the Spouse here wherein she doth declare her earnest desire of the brother-hood love and fellowship of Christ whereby she might manifest her love to him againe Her desire of him is that he would be to her As a Brother That is most faithfull friendly and loving See Gen. 13. 8. Psal 133. 1. Brother-hood signifies some neer conjunction and relation either by nature or by Covenant Zach. 11. 14. Such as are companions in like condition quality or action are called brethren Prov. 18. 9. Gen. 49. 5. Now Christ is not onely the Brother of the Spouse in respect of his humanity taking on him the same flesh and blood Heb. 2. 14. but also by that onenesse in fellowship and communion in the Spirit having one father one blessednesse and glory Thus Christ calls his Saints Brethren Heb. 2. 11 12. in respect of that spirituall union and fellowship between them It 's added That sucked the breasts of my Mother The Spouse is not contented onely to have Christ as a Brother but as a most naturall kind Brother because many times it falleth out that brethren are at great jarres through the neglect or forgetfullnesse of those brotherly bonds between them therefore the Spouse desireth that Christ may be a most naturall kind-hearted brother to her as one that sucked her Mother for betweene brethren of the same Mother the love and affections are the most ardent as is testified by Joseph in his affections toward his Brother Benjamin Gen. 43. 29 30. By the Mother here we may understand the heavenly Jerusalem which is above which the Apostle calls The Mother of us all Gal. 4. 26. To suck the breasts of this Mother is to partake and enjoy the sweet refreshing comforts of the Church or assembly of the first borne to be refreshed with the fatnesse and sweetnesse of Gods house towit the sweet consolations of the Spirit Isa 66. 10. 11. Now we must know that Christ and his people make but one body and is mystically called Christ 1 Cor. 12. 12. and therefore here where it is said that Christ doth suck these breasts it is meant of Saints or Christ in the Saints is refreshed and comforted Hence Observe First That the Spouse is very earnest and desirous of a neer brotherhood and communion with Christ O that thou wert as my Brother c. Nothing satisfies the Saints but fellowship with the Father and the Sonne nothing but a sweet communion with Christ in all his graces The Saints are onely delighted with his love and sweetnesse and continually desire in a most comfortable and familiar way to enjoy his divine presence Secondly Observe That Christ is refreshed in his Saints refreshments For as you heard before he and his Saints are one body and hence it is that when Saints are begotten unto God Christ is formed in them Gal. 4. 19. and as they are nourished by the sincere milke of the word so is Christ also nourished grows more more in stature and fullnesse For that which is properly the person of the Saint or the Saint-ship it selfe is part of Christ Christ is diffused into all his Saints and they all make but one compleat body and therefore as the body is said to suck the breasts of spirituall consolation Christ may also be said to suck those breasts for it is Christ in the Saints that is nourished so when the Saints encrease it is the increasings of the Lord and the growth of the Saints is the growth of Christ It followeth When I should find thee without I would kisse thee yet I should not be despised Here is the resolution of the Spouse When I finde thee or though I find thee in the streets that is in open and
publique place as it were See Luke 14. 21. This shew the readinesse and willingnesse of the Spouse both to goe forth and meet and also to wellcome and entertaine Christ it noteth her dilligence and care to find and to retaine Christ as in Song 3. 2. 4. I would kisse thee yet I should not be despised To Kisse is a signe of honour love and obedience as was noted in Song 1. 2. and the meaning is that the Spouse would neither be ashamed or afraid to perform the office of love and affection towards him neither should any contemne or scorne her that is either they should not scorne her having obtained her beloved or else she would not regard any scorne that should be cast upon her Hence Observe First That Saints are ready to entertaine and wellcome Christ Hence it 's said here that the Spouse would meet him with all readinesse to take hold of him and to imbrace him The Saints are impatient withont Christ and are most ready to give entertainment unto him Secondly Observe That it is an honourable action and worthy of much praise to entertaine and imbrace Christ It is true the world is apt to vex scorne and contemne the Saints but yet they are never ashamed to owne Christ but she doth meet kisse and imbrace him even in the open streets But though the blind world should contemne the Saints yet the Lord will honour them that honour him 1 Sam. 20. 30. And if any man serve Christ him will the Father honour John 12. 26. The Saints shall appeare in the brightnesse of Christs glory which is far above the contempt of the world and being thus cloathed they are not afraid or ashamed of Christ of professing his name and truth in the open streets of the world Thus much for the Spouses wish as also her resolution in which she doth farther proceed in the next verse VERS 2. I would lead thee and bring thee into my Mothers house who would instruct me I would cause thee to drinke of spiced wine of the juyce of my Pomegranate AFter the Spouse had expressed her wish and what advantage she gained thereby she sheweth what returne she would make unto Christ for granting her desire I would lead thee and bring thee c. We must understand in these words that the Spouse taketh on her the person of Christ and speaketh that of her selfe which belongeth to him and by declaring what she would doe unto her beloved shews what she would have Christ doe unto her And therefore we must consider the Spouse together with her head Christ and so she is called Christ in 1 Cor. 12. 12. That is Christ mysticall or Christ in a divine mystery I would lead thee I would bring thee c. She doubleth the word as it were to shew the joyfullnesse of her heart in thinking of the matter she is now in speaking of And in that she saith I would lead thee she meaneth with all honour and solemnity with joy and gladnesse Thus Kings and great ones are said to be lead and brought along Isa 60. 11. Psal 45. 15 16. So here the Spouse speaking in the person of Christ declares what she desires he should doe unto her towit that he would lead and bring her into his holy Mountaine as in Psal 43. 3. that he would comfortably lead her by the light of his Spirit Hence Observe That the Saints desire onely to be led and directed by Christ For the Spouse here by declaring her resolution sheweth what she desireth Christ to doe unto her it is true that the Saints in some sence may be said to lead Christ by seeking of his face by stirring up themselves to take hold of his strength as in Isa 64. 1. 7. yet most properly it is Christ that leadeth his people his truth and the light of his Spirit is like the cloud of fire that led the Children of Israel in the Wildernesse and doth continually direct and guide them Now followeth the place into which she would lead him Into the house of my Mother Here the Spouse alludeth to the custome in those dayes which was to bring the Bride and Bidegroome also into the house of either of their Parents See Gen. 24. 97. where Isaac is said to have brought Rebeckah into the Tent of Sarah his Mother It is the manner of the Hebrews as hath been noted heretofore in this Song to call some whole thing or body by the name of Father or Mother and the parts derived from the same by the names of Sonnes and Daughters So here Christ and the Saints making up one Church or body which is called the new Jerusalem which commeth downe from God out of which Christ and all Saints spring this new Jerusalem is called the Mother of us all in Gal. 4. 26. But of this we have spoken already in Chap. 3. vers 4. and therefore I shall passe this and proceed to the next words Who would instruct me This clause standeth doubtfull whither we shall Translate it Thou shalt teach me or she shall teach me for in the Hebrew tongue in the future the same word standeth for the third person feminine that is for the second Masculine And so it standeth in different here by the word whither we say thou shalt teach me or she shall teach me true it is that Christ is the teacher of his Church in a double respect 1. In that he alone teacheth by the light of his Spirit But the Church who is the heavenly Jerusalem and Mother of us all doth as an instrument teach and instruct her particular Members with the heavenly doctrine of the Gospell We may take it that she saith to Christ Thou shalt teach me for so runs the new Covenant That every man shall not teach his neighbor saying know the Lord for they shall all know me saith the Lord. So that the Saints should not depend upon mans teaching but upon Christ's the true Prophet Hence Observe That the Saints desire most of all to be under the teachings of Christ This was the end of the Spouse in bringing Christ in to her mothers house namely that he might teach and instruct her by his Spirit And thus it is prophesied how that in the last dayes many people should say Come and let us go up tothe house of the God Jacob and will teach us of his wayes c. Isa 2 2 3. See also Michah 4. 1 2. Christ tels his Disciples in John 16. 25. That the time was comming he would shew them plainely of the Father its Christ that doth unmaske and unvaile the face of his Father and helpe us to a manifestation and sight of it Christ is the lively Image of God 2 Cor. 4. 4. He is the Brightnese of his glorie and the expresse Character of his person Heb. 1. 3. there is no excellency in the Father which is not manifest in the Sonne and by the Sonne wee may come to know it so saith the Apostle God who
concerning the calling of the Gentiles declaring that it is part of her spirituall joy to see that they be called home unto Christ and this is contained in verse 8 9 10. Secondly Christ againe on the other part setteth out his affection to the Church shewing his care over her by a comparison made betweene Solomons Vineyard and the Church and also by directing her to what should be best for her vers 11 12 13. Lastly the Church doth as it were take the words out of Christs mouth and turneth them into an earnest request and prayer intreating his continuall presence comfort and assistance for ever to lead her and guide her into all truth and this is declared in the last Verse We have a little sister and she hath no breasts c. We must know when this Song was penned before Christs appearance in the flesh the Church was shut up and limited among the Jewes God suffered the Gentiles to wander in the vanities of their owne mind but there were prophecies and promises that the Gentiles should be brought in at the comming of the Messiah and there should be one body made up both of Jewes and Gentiles It is written of Christ I have made thee a light of the Gentiles and the salvation to the ends of the earth Also aske of me and I will give thee the Heathen for thine inheritance and the uttermost parts of the earth for thy possession Now those that were faithfull among the Jewes understanding this are very carefull of them saying What shall we doe for our Sister c. In this verse is described First the relation of the Church of the Gentiles to the Church of the Jewes she is her Sister Secondly the condition of the Church of the Gentiles and that is two-fold 1. She is Little 2. She hath no Breasts Thirdly the care of the Church of the Jewes over this new Church by way of demand What shall we doe for our Sister Fourthly the time when her care was such In the day when she should be spoken for when she should be made manifest to the world We have a little Sister c. The Jewes and the Gentiles which believe are Sisters and Brethren Here the Church of the Gentiles is called a Sister to the Church of the Jewes and to Christ also because they have both one common Father Viz. the Lord of whom is named the whole Family in Heaven and in Earth Ephes 3. 15. All the Saints are Sonnes and Daughters of God whither Jewes or Gentiles through adoption and grace Rom. 8. 16. 2 Cor. 6. 18. Hence Observe That the Saints in the unity of faith become neerly related one to another as Sisters and Brethren Christ and all Saints are of one Father and Lord of one Mother viz. the heavenly Jerusalem They are all Children and of the seed of Abraham for so saith the Apostle If yee be Christs then are yee Abrahams seed and Heires of the promise Gal. 3. 29. All the Saints are Heirs of Abraham according to faith and according to the promise And the Apostle saith in Gal. 3. 26. Yee are all the Sonnes of God by faith in Jesus Christ for all yee that are baptized into Christ have put on Christ there is neither Jew nor Grecian bond nor free there is neither male nor female for yee are all one in Jesus Christ And though the Law was first given to the Jewes onely which were the peculiar people of God to whom appertained the adoption and glory and the Covenants and the service of God and the promises c. Rom. 9. 4. yet the Lord was pleased that the people that sate in darknesse should see a great light and those that dwelt in the shadow of death upon them hath the light shined Isa 9. 2. So that the Jewes and Gentiles are now as brethren having both received the same spirit God hath put no difference betweene Jewes and Gentiles after by faith he had purified their hearts Acts 15. 9. Thus much for the relation between the Church of the Jews and the Church of the Gentiles they were as Brethren and Sisters Now follows the state and condition of the Church of the Gentiles though she be a Sister to the Church of the Jewes yet she is First A little Sister Secondly She hath no Breasts As the Church of the Gentiles was a Sister so she was at that time but a little Sister there being onely a few Proselytes brought in to believe in the Messiah she was little then in being and also in her minority for we must observe that this speech is formed according to the manner of the world A young Damosell is not presently married untill she grow up in years she is not for marriage untill she hath Breasts to nourish the Children that she shall bring forth So here she saith we have a little Sister she is not growne up she is not come to ripenesse of yeares to be given in marriage being a small young Damosell And it is added She hath no Breasts This is added even to expresse her littlenesse or smallnesse as before she is not yet marriageable or fit for Christ because she wanted those yeares and that ripenesse that the Lord had appointed with himselfe for her and the meanes also whereby she should come by it So that this Church of the Gentiles had no stablished ministry so that her Children could not suck the breasts of consolation as in Isa 66. 11. she was not come to the state of Israel whose Breasts were fashioned Ezek. 16. So that the Gentiles that were Proselites to the Jewish Religion had their ministry among the Jews and received instruction from the Jewish Pastors Hence Observe That the Spouse in her nonage is under much weaknesse and frailty Here the Church of the Gentiles is very little and small she hath but onely a few Proselites not one of a thousand very few and scarce And she had no breasts she had no spirituall nourishment for her Children she was without the Oracles of God it is true the Gentiles had many wise men of the world great Philosophers and subtile disputers but none of the doctrine of Christ to nourish the soule there was the worship of Devills and all manner of superstition there was great boasting of divine knowledge that in respect of the true wisdome was all nothing but foolishnesse and hence she saith that her little Sister had no Breasts And what here is spoken of the Church of the Gentiles in respect of her nonage the same may be applied to every particular Saint in the time of his nonage and minority Now followeth the care that the Spouse hath for this her little Sister What shall we doe for our Sister in the day that she shall be spoken for Christ and the Spouse are here brought in as it were a man and his wife or a Brother and a Sister debating what were best to be done with their youngest Children or kindred and which
a glorious Citie and a silver Palace built upon her Secondly Her Breasts are as Towers Thirdly That she found favour in his sight I am a wall I am or I became a wall that is I grew up and increased in the faith and knowledge of Christ for although the Church of the Jewes were the Citie of God before yet now farr more large by the multitude and glorie of the Gentiles comming in and being made one body with her in Christ but why doth not the Spouse say she is a wall seeing it was spoken of her little Sister but she saith I am a wall The reason is that as they are severall parts they are called Sisters yet in Christ joyned in one they be but one Church Hence Observe That all the Saints make but one body Christ is made up of all Saints and the body is not compleat till all the Saints are brought in so here her little Sister is her selfe being joyned to her in Christ so in that respect she saith I am a wall I my selfe am that glorious City that heavenly Pallace the Pallace of the great King So what glorie or priviledge belongs to the whole Church every particular Member may apply it to himselfe for what belongs to one belongs to all and what appertaines to the whole belongs to every Member and therefore the Church of the Jewes doth appropriate the glorie of the Gentiles to her selfe as being interested in it The second thing then is that Her breasts are as Towers Her Breasts now are fashioned as it is in Ezek. 16. 7. now there is nourishment in me to nourish all my Children as if she had said The similitude of Towers noteth the strength power and glorie of the administration of the Gospell Hence Observe First That the Spouse is glorious in her spirituall administration of the Gospell It is her spirituall ministry that giveth the spirituall milke whereby her Children are nourished Now the breasts of the Spouse are like Towers there is milke to nourish great multitudes of Children for when the word of the Lord went forth from Jerusalem and the Law out of Zion unto the mighty Nations according as the Prophets foretold it should come to passe the Lord gave great gifts of the Spirit and great light in the knowledge of divine mysteries whereby the Saints were raised up in the knowledge of God and Christ So that in the ministrie of the Gospell the breasts of the Spouse were like great high Towers Secondly Observe That faith seeketh things to come as if they were present For here long before the Gentiles were made a Church the Spouse saith I am a wall and my breasts like Towers Wee may see the same in David in Psal 60. 6 7. God hath spoken in his holinesse saith he I will rejoyce I will divide Shechem and mete out the valley of Succoth gilead is mine and Manasseth is mine c. yet though David thus spoke he had not these in possession but was kept out of them yet he acconnts them all his as in possession and why because God had spoken in his holmesse he enjoyed them by faith in the promise and so did the Spouse here when she saith I am a wall c. The last thing followeth wherein the Spouse doth glorie Then was I in his eyes as one that found favour HEre the Spouse acknowledgeth not only that she was a glorious Citie and that she was glorious in her ministrie andd divine nourishment but also in favour and peace with comfort and joy in the holy Ghost Then shall I be in his eyes that is in his judgement or esteeme the eye being the instrument to conveigh things to the understanding here it is put for the understanding it selfe she therefore putteth the eye for the judgement that Christ will have of her As one that found favour It is in the Hebrew as one that findeth peace that is very deare and precious full of delight and contentment for even as that man that hath lived in long and great disquietnesse not withstanding seeking for peace and finding it at length hath obtained his heats delight and joy yea that which he prefers above al other enjoyments so it was with the Spouse and in effect the meaning is when the Gentiles should come in multitudes and be added to the Church when she should be so glorious in the ministry of the Gospell the knowldge of Christ should be spread abroad she should be filled with divine nourishment this should fill her with favour and in ward peace she should be filled with the sweet evidences of divine glorie Hence Observe The more fellowship wee have with Christ the more divine peace wee have For here the Spouse saith when the Gentiles shall grow up to a full body I shall grow up with them then shall I enjoy that quietnesse and blessednesse of Spirit for which now I long and labour for Wee in our naturall or fleshly condition are enemies to God Rom. 5. 10. But being justified by faith wee have peace with God through our Lord Jesus Christ Rom. 5. 1. This is the peace of the Spirit which directeth the hearts and minds of the Saint through Jesus Christ Phil. 4. 7. The Soule is only at rest and quietnesse in the bosome of God in the light and knowledge of him in the assurance and evidence of divine love so The worke of righteousnesse is peace and the effect of righteousnesse quietnesse and assurance for ever Isa 32. 17. It followeth VERS 11 12. Solomon had a Vinyard at Baal-hamon and let out the Vineyard unto keepers every one for the fruit thereof was to bring a thousand pieces of silver My Vineyard which is mine is before me thou O Solomon must have a thousand and those that keep the fruit thereof two hundred NOW wee come to the second thing which is the comparison between Solomons Vineyard and Christs Vineyard The Spouse is called a Vine and a Vineyard and so the comparison is made betweene her and annother Vineyard As Solomon did exceed in all his glorie and pompe so all things that he had did in their kind excel His Vinyard in Baal-hamon was a most excellent fruitfull Vineyard and of high account but Christs Vineyard did farre excell it The comparison here is drawne betweene Christs Vineyard and Solomons and there is first a similitude or likenesse Secondly There is a dissimilitude or unlikenesse betweene them First The similitude is 1. Solomon had a Vineyard so had Christ 2. Solomons Vineyard was fruitfull so was Christs as fruitfull as ever Solomons was 3. Solomon had a care of his Vineyard he let it out to Keepers so had Christ as much and more care over his for he kept it in his owne hand My Vineyard is before me saith he Bt then Secondly The dissimilitude is First Solomon could not keepe and dresse his vineyard himselfe but Christ keeps his in his own hand Secondly Solomon received not all the benefit and fruit of
upon the Mountaine of spices HEre is the cocnclusion of the Song wherein the Spouse doth powre forth a vehement request or prayer unto her beloved for as she began this Song with a prayer so likewise doth she end it with prayer The Spouse making acceptance of the chcarge towit of preaching the Gospell committed unto her whereby she should procure many enemies therefore she desireth that Christ would not absent himselfe from her but that he would be alwayes ready toassist and comfort her Make hast my beloved In these words the Spouse desireth Christs neer approach unto her though the words seeme to insinuate as though the Spouse wished the removing of Christ especially as the words are rendered by some Flee my beloved but this expression doth rather intimate that Christ should depart from those low and earthly discoveries that he had appeared in and that he would manifest himselfe in a more glorious dispensation unto her And be like unto the Roe or the young Hart. To the end that the Spouse may the better expresse the speed or swiftnesse that she would have Christ to use in comming towards her she useth this double similitude for the swiftnesse of these creatures see that which is written Psal 18. 33. To which end tendeth the word young because they are far more Iusty and fresh then when they grow to greater years See more for this in Chap. 2. 9. 17. Vpon the Mountaines of Spices If we refer this as some doe to the Roe or young Hart then it meaneth most pleasant Hills or Mountaines abounding with all manner of pleasant Spices whither these Roes or young Harts flew for succour and reliefe But if we refer it to Christ as it seems most agreeable then it meaneth a most heavenly discovery of Christ that he would come in a more glorious appearance then formerly which appearance of his is expressed by those things that are of the greatest sweetnesse and delight to wit Mountaines of Spices In summe this is the meaning of this verse that the Spouse imbraceing Christs Commandement touching the publishing and spreading abroad of his name and knowing how hard a thing it is to performe such a duty as well by reason of the matter it selfe as also by reason of the great difficulties and dangers that accompany such an action doth earnestly desire Christs appearance in greater glory manifestation of his divine presence to lead her and guide her in the performance of such a duty Hence Observe That the Saints earnestly desire to be acted and carried forth by the assistance of Christs divine presence The Spouse here desireth that Christ would inable her to manifest his name by his hasty approach unto her in the glorious diseoveries of himselfe as upon the Mountaines of Spices and that he would more and more manifest his divine presence to her by which she might be affisted and carried forth of all difficulties whatsoever The Spouse earnestly desireth to see the King in his beauty and to sit upon the Throne of his glory And thus as the Song begun with a desire of the knsses of Christs mouth so she cocncludes also with a desire of his comming in glory Thus is the end of the Revelation The Spirit and the Bride even all that are faithfull say come and let him that heareth say come c. And Christ answers this request saying Surely I come quickly Amen even so come Lord Jesus Revel 22. 17. 20. So let the Lord come upon the Mountaine of Spices according to his good pleasure So Endeth this most excellent SONG OF SONGS A Table of the principle things contained in the foregoing Exposition A Absent CHrist is sometimes absent from his people pag. 398. When Christ is absent 1. the soule failes 570. 2. Is unqiet 399 Christ is never wholly absent from his Spouse 624 Christ is sought when absent 399. Admiration The glorie of the Saints is the admiration of the world 653. Accesse Saints have accesse to God through Christ 367 368. Affections Christ winneth the affetions of a Believer 8. 149 All a Believers affections are dedicated to Christ 78. Christs affections towards his people are 1. Large and hearty 483. 2. Sweet and tender 611. Saints affections towards Christ are 1. Exceeding worldly things 78 2. Inseparable 547 3. Active 567. 4. Inlarged 585. 5. Insatiable ibid. 6. Unsubduable 741. Affected Christ is affected with the least of his own graces in the Saints 486 487. Actions All Christ actions are glorious 608 609. Gracious affections produce gracious actions 567. Affection Affliction is incident to the godly 111 112 Saints rejoyee in affliction page 7 The afflictions of the Saints is sometimes the cause of stumbling to weake ones 111 Wee ought not to triumph over our Brethren in affliction 107 108. Wee ought not to be disheartned by the afflictions of the Saints 108 109 There is no such evill in affliction as to cause us to disdaine those that are under afflictions or to be afraid of them our selves 109 110. Christ is neerest his people in afflictions 113 114. Saints most prise Christ in afflictions 579. No affliction can silence the Spouse from praising her beloved 592. Afflict Those that afflict the Church most are such 1. As pretend holinesse 115. 2. As have a forme of godlinesse 122 Ascend Ascension Saints ascend to God by Christ 425. Saints admire their owne ascension to Christ 732. Saints ascend from a low condition to Christ 733. Saints ascend to Christ by a divine power 734. B Beauty The Churches beauty is 1. Inward 97. 2. Supernaturall 157. 3. Excellent 229 220. 448. 4. In Christs esteem 370. 643. 5. In all parts 450. in eyes hair teeth lips temples neck breast from 450 unto 468. 6. Perfect 474 475. 7. Desireable 669. 627. 8. Glorious 694 695. Christs beauty is 1. As a fountaine 237. 2. Commendable and glorious 238. 257 258. 3. Excellent above the World 279. 4. Rare beauty 595. Body All Saints make but one body 757. Beloved Christ is the Churches beloved in all estates 323. 279. C Cedars The Saints are compared to Cedars in eight paticulars 250 251. chastity The chastitie of the saints is very pleasing to Christ 233 234 235. Christs Spouse is chast 506. Children Multitudes of Children born unto Christ by the seed of the Word 243 244. The Church doth plentifully nourish her owne Children 679 701. Christ Christs excellency set forth by a Rose in five things 259 260 261 262 263. Christ compared to a Shepheard in that he doth 1. Feed his Church 129 130 131. 2. Refresh 132. 3. Guide 133. 4. Compassionate 134. Christ compared to Lilies in six things 271. Christ in his graces administred in the Gospell compared to oyntment in five things 40 41 42 43 44 45 46. Christ in his love compared to wine in six particulars 34 35. Christ is compared to an Apple-tree in five things 276. the most excellent things in nature are but types of Christ 40 41. Believers will