come now to the sense of the words of the text as they lye Thou art beautifull O my love as Tirzah comely as Jerusalem terrible as an Army with banners In this generall description of the glorie of the Spouse by which Christ maketh her glorious unto himselfe he doth commend her by comparing her to two goodly Cities 1. To Tirzah 2. To Jerusalem In the next place he doth commend her terrible fortitude when he saith Shee is terrible as an Army with banners Thou art beautiful O my love Christ having met with his Spouse who laboured and sought to finde him doth after the manner of lovers declaring his great affections marveilously commend her beauty wee must understand this in a spirituall sense for the Spouse hath no beauty but she receives it from Christ so that Christ doth but commend his owne beautie in the Spouse Now as this respects Christ it propoundeth unto us the manifestation of his unfeined and continuall love towards his Spouse Or if we respect the Spouse herselfe then this commendation is for her comfort as if Christ should say thinke not that that surpassing beauty of thine is decayed or that I have cast off my love and liking towards thee by reason of thy former discourtesies and negligence I doe not disdaine and scorne thee for thy spots and defilements but as I said before in chap. 4. 1 2. So I even now affirme the same still thy beautie and thy favour is most acceptable and delightfull to me Hence Observe first That Christ's love towards his Saints is a beautifull and continuall love Christ doth not sometimes love and sometimes hate but whom he loves once he loves to the end Although the Saints offend Christ often yet he loves them still he only purges them and heales them of their spirituall maladies which cannot be done without some smart but he doth not a whit lessen or detract his love from them though his people come upon him every day for new favours and new supplyes yet his goodnesse is never wearied or tired out The love of Christ towards his Saints never decayes or waxeth cold like the stone Asbestos of which Solinus writes of that being once hot it can never be cooled againe The love of Christ is like a fountaine overflowing and never Jul. Solin Poly histor Cap. 12. dryed up yea though thousands millions of his Saints presse upon him at once yet he hath enough for them all for the fountaine of his love is never emptyed Secondly note That Christs love towards his Saints is not only everlasting but an exceeding great and magnificent love Here behold the greatnesse of the love of Christ who doth quite forget all offences committed against him as if they had never been he doth not so much as once upbraid his Spouse for her unkinde dealing it 's without question the Saints having experience how sweet the Lord is being made partakers of his great benefits when the flesh prevailes upon them are much dismayed fearing that now they cannot be beautifull and deare in his sight Now they have deformed themselves how should he love and delight in them Here is therefore a speciall comfort ministred that those breathing after his presence he doth refresh them he doth imbrace them he doth love them he doth commend them and delight in them even as if they had never done evill against him what a sweet gracious and exceeding love is here who can expresse the riches of this grace who can be able any way to set forth this bountifulnesse of the Lord Now this beautie which is thus set forth in general whereby the Spouse is commended by comparing her in respect of her glory to two famous Cities 1. To Tirzah 2. To Jerusalem Thou art faire as Tirzah Tirzah is the name of a most pleasant Citie in the coasts of Israel scituated upon the River Euphates where after that the Kingdome of Israel was rent from the house of David Jeroboam the King of Israel built his Palace or dwelling house there it being the most pleasant place in all the borders of Israel of this Citie you may reade 1 Kings 14. 17. also 15. 21. and 16. 6 c. This Citie was the dwelling place of one of the 31. Kings whom Joshua conquered Josh 12. 24. It hath its name of pleasantnesse or wel-pleasednesse being derived of a word that signifieth to accept or like of because it did by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Voluit bene volus delectatus placatus reconciliatus fuit acceptavit contentus fuit the pleasantenesse and beauty thereof draw all men as it were to the liking thereof which shews it to be a goodly pleasant place such as Kings delight to dwell in A like beauty is here ascribed to the Spouse being made faire and beautifull in her beloved by the indwellings of God and his glorious spirit the Father Son and Spirit these take up the soul for a Pallace or delightfull place to dwell in so that the souls of the Saints are made glorious by the indwellings of God when he sets up his Throne there and doth administer life spirit and glory It 's added Comely as Jerusalem As for the beauty of this City we have it much commended in Scripture where it is called the praise of the whole Earth Isa 62. 7. See also Psal 122. 3. 48. 2 3 c. It was the place where the Lord chose to dwell and had his Temple built there on Mount Sion and the Church under the New Testament is called Jerusalem holy and heavenly Revel 21. Besides forreigne Writers report it to be the most famous See Plln. Hist Lib. 5. cap. 14. City in the East Jerusalem signifies in the Hebrew the sight of peace Thus we see the beauty and glory of the Spouse set out unto us by Earthly similitudes And though it be true indeed that none of these things can sufficiently declare the same unto us yet we may perceive that the Scripture hath not onely taken the most excellent things of the Land of Judah and Israel but of the whole world to set forth the same unto us that so under these earthly resemblances he might the better make us who are very gross and dull to conceive of heavenly and spirituall things Now in that the beauty glory and splendour of the Spouse is set forth by these two pleasant and famous Cities which were both places of renown So then comparing the Spouse to Tirzah which was the Kings Pallace it is as much as if he had said I will dwell in my Church I will be neer her and make her the place of my residence And as for Jerusalem she is not onely commended for her sanctity that she is the holy City but also for her peace and glory above other places Hence Observe That the Spouse is made glorious by the presence of Christ and by that peace and tranquillity that accompanies the same The Spouse is glorious by the presence and indwellings
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
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
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
nearest in Christs heart to be alwayes in Christs mind That which is in the heart of man is nearest unto him and that which he mindeth most he loveth most So the Spouse desireth here to be deep in Christs heart and affection to be engraven on his armes The Spouse would be neerly joyned to Christ as a precious Jewell both in his heart and upon his hand so that he may alwayes minde her and have her in his sight for we know that whatsoever a man loveth with the greatest love that he desireth to be nearest unto yea fastned unto it And the Spouses confidence in her beloved is that he will esteeme her as an unseparable Ornament of his glory so she is to him as Aarons Pectorall unto his breast and his stones of remembrance upon his shoulders In the Pectorall or Breast-plate were twelve stones like the ingravings of a Signet or Seale in which were engraven the names of the twelve Tribes of Israel to shew that the High Priest should carry about him a memoriall of the people continually Exod. 28. 21. The Priest did not onely beare the names of the Tribes upon his heart but also upon his shoulders before the Lord for a memoriall Exod. 28. 11. 12. So in like manner here the Spouse desireth Christ to be her mercifull high Priest in things pertaining to God Heb. 2. 17. That he would guide feed comfort her that he would be all mercy love and sweetnesse to her and that he would shew unto her more then Motherly affection according as his title is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 One of many commiserations Jam. 5. 11. And now she rendereth the reason of her desire from the nature and force of love in that she saith For love is strong as death This is the first comparison whereby she doth expresse the force of her love Death is exceeding strong it seduceth all sorts of people high and low young and old and overcommeth the strongest man Psal 89. 48. neither will it accept of any compassion nor yield to any opposition we can make no agreement with it for if we consider the great might of Princes of Kings and of Emperours yea of all the mighty Monarches in the world death hath subdued and cast them downe Who hath been so strong as to resist death where hath that might been found that could ever eschew his stroake Hence Observe That the strong affection of a Saint towards Christ cannot be subdued by any trouble or force whatsoever Christ hath been ever welcome to the Saints though they enjoyed him with the greatest affliction Peter would venture to goe to Christ upon the boisterous waves of the Sea Lord saith he if thon bid me come unto thee The Saints finde abundance of sweetnesse in Christ which doth more then countervaile with all the afflictions and troubles they meet withall for his sake Hence was that resolution of Job though he kill me yet I will trust in him such is the force of that indeared affection of the Saints unto Christ that though they walke in the middest of feares and troubles yet none of such things can take off the edge of their affection towards him The second comparison of her love followeth in the next clause Jealousie is cruel as the grave Jealousie is a mixt affection of zeale or servent love and carries wrath and rage with it and it is sometimes used in a good and sometimes in an evill sense In an evill sense it s taken for envie Acts 5. 17. sometimes for a blinde misguided zeale Rom. 10. 2. Sometimes for bitter zeale or envying Jam. 3. 14. and lastly for counterfeit jealousie or pretended love Gal. 4. 17. But in a good sense zeale is taken for a godly jealousie 2 Cor. 11. 2. for an holy emulation 1 Cor. 12. 31. and also for an extreame heat of all the affections towards one whom wee esteeme burning in our love to him our desire of him our joy in him our indignation against any that speake any thing against him of such a jealousie wee are to understand here which the Spouse saith is Cruel or hard as the grave She meaneth that this godly jealousie wherewith her heart was so affected towards Christ could not be conquered any more then the grave it being fierce and inexorable as hell it selfe which devoureth all that are cast into it Hence note That the love of jealousie and zeale in the Saints is a consuming love So saith Christ the zeale of thy house hath consumed me it causeth one to spend all his strengh for the person whom he thus loves and so saith the Apostle in respect of his great love I am ready to be spent for you for the love of Christ is a constraining love 2 Cor. 5. 14. And the godly are eaten up for Gods glorie Psal 69. 9. To the force of the grave she compareth the heat and vehemencie of her love so that still she doth shew that she must needs covet to be joyned as a signet most neere unto her beloved In the next clause she saith The coales thereof are coales of fire which hath a most vehement flame The Spouse compareth her love to another thing namely to fire not only because it warmeth and maketh hot but also because it kindleth and increaseth to a burning flame In the first part of this speech it is said the coales thereof are coales c. that is they are exceeding hot coales fierie darts or arrows the word signifieth that which flieth and burneth and sometimes is applyed to judgements that flie abroad as in Deut. 32. 24. And to arrowes Psal 76. 3. Here it is taken for the burning coales of inflamed love that pierce and inflame the heart and cannot be quenched and that is the reason also why she addeth Which hath a most vehement flame This declares it to be a great wonderful flame for in the Hebrew it is Shalhebeth-jah the consuming flame of God that is excellent or extraordinary flames piercing and devouring lightning for in scripture phrase the things of God are transcendently excellent as the Harpes of God Revel 15. 2. The Trees of God Psal 1. 3. And the mountaines of God Psal 36. 6. by this fire is meant the fire of the Spirit which is compared to fire Matth. 3. 11. So the Spirit is as a fire in the Saints that kindles a flame of divine love towards God Hence Observe That the fire of divine love is kindled in us by the Spirit of God It is the peculiar worke of the Spirit to inflame our hearts to Christ for here the Spouse setteth out the greatnesse of the effect by the greatnesse of the cause so the flame of God is a most mighty flame so the love of the Spouse is most fitly compared unto a vehement fire where there be hot burning coales and a great flame because it is kindled by the divine flame of everlasting burnings where the soule feeleth the love of Christ it is even set on