I may present you as a chast virgin unto Christ These love Christ with a chast but not with an adulterous love 2. For their purity These are they saith the Apostle which are not defiled with women for they are virgins these are they which follow the Lamb whithersoever he goeth these were redeemed from among men being the first fruits unto God and unto the Lamb and in their mouth was found no guile for they are without fault before the throne of God Rev. 14. 4 5. These as virgins abstaine from all things that might be offensive to their beloved Love thee These Virgins love Christ for the odour of his good ointments which they receive by his word and spirit for by the preaching of the Gospel his name is powred out like odoriferous ointment to the exceeding great joy and delight of the Saints drawing and inluring their minds as Virgins are drawn with the offer of some great and lovely match their sences are so exceedingly taken with his sweetnesse which causeth in them a very high and worthy esteem of Christ and of all those heavenly graces which flow from him This Verse being thus opened let us draw some conclusions from it 1. Observe in that the Church seeks out the most precious ointment to set forth her Beloved and his graces it teacheth us That all the most excellent things in nature are but types and shodows of Christ and his graces What is more pleasing to the smell then pretious and sweet ointments of an exquisite composition Christ is the same and far sweeter to his Saints First By ointment were annointed to their Offices Kings Priests and Prophets so by the annointings of the spirit Christ was consecrated to his three-fold office of King Priest and Prophet this was prefigured by the annointing of Aaron and his sons whereby they were consecrated unto the Priests office Exod. 30. 30. It is said of Christ The spirit of the Lord is upon me because he hath annointed me to preach the Gospel c. Isa 61. 1. For God hath annointed him with the oyle of gladnesse above his fellows Psal 45. 8. So the Prophet tells us that there should come a rod out of the stem of Jesse and a branch out of his roots and the Spirit of the Lord was to rest upon him and the Spirit of wisdome and understanding the Spirit of counsell and of might the Spirit of knowledge and of the feare of the Lord Isa 11. 12. It is said that God gave not the Spirit by measure unto him John 3. 34. That is he did not bestow it upon him imperfectly and in part onely but fully and intirely for measure is not opposed to that which is infinite but to that which is not whole intire and perfect Christ was full of knowledge wisdome and of all Heavenly gifts The Apostle saith That in Christ dwells all the fullnesse of the Godhead 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 bodily Colloss 2. 9. That is not by naked and bare communicating of vertue as God is said to dwell in his Saints but by a substantiall union of the two natures whereby they become one 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one person or substance Here is then the Vessell which as a rich treasury is full of all Heavenly wisdom knowledge Divine revelations and all sweet graces even Jesus Christ the Anointed of God Secondly By the savour and by the powring out of these Ointments is represented the powring forth of the Spirit upon all the Members of Christ the graces of Christ which are called his sweet Ointments they cast a sweet savour and are powred out into all Christian hearts and doe flow from him the head into all the Members of his Mysticall body as it is written Of his fullnesse we all receive and grace for grace John 1. 16. That is we receive suitable graces for his graces we receive part of every communicable grace of his This sacred Oile was powred as upon Aaron so upon Christ who was the head of all Saints and from him that was the head this Ointment of the Spirit runs downe his Mysticall body even to the hem of his Garment And the Apostle saith But yee have an unction from the holy one and yee know all things 1 John 2. 20. That is you have the Spirit of Truth which leadeth you into all Truth And in Revel 1. 6. But he hath anointed us and made us Kings and Priests to God his Father This anointing of the Saints by the Spirit of Christ was prefigured in that the Tabernacle a figure of the Church of the new Testament and all the Vessels of the Tabernacle which figured out the particular members were all anointed with the holy Oile and consecrated unto the Lord Exod. 30. 23. 25. Christ hath received the Spirit as a publique person as a common head of all his Church he then is the head and seat of all spirituall influence from which the mystical body receives life and motion this is the Apostles Similie in Collos 2. 19. He makes Christ there to be the head and the Church the body knit together by certaine joints and ligaments as it is in nature and by this means doth minister supply to all parts of the body whereby it increaseth with the increasings of God Thirdly in that the holy Oile from which the comparison was taken was not to be powred upon any man besides the Priest onely neither were they to make any other Oile after the composition of it because it 's consecrated Oile Ex. 30. 32. It doth demonstrate unto us that none have the anointings of Christ upon them but the Saints onely a stranger intermeddleth not with this joy For saith Christ He meaning the Spirit shall glorifie me for he shall receive of mine and shall shew it unto you Joh. 16. 14. He doth not say the Spirit shall declare those things it received of him unto the World but to his owne Servants See also Joh. 14. 26 27. I will pray the Father and he shall give you another Comforter that he may abide with you for ever Even the Spirit of truth whome the World cannot receive because it seeth him not neither knoweth him but yee know him for he dwelleth in you and shall be in you And the Apostle saith If any man have not the Spirit of Christ he is none of his Rom. 8. 9. By these Scriptures it is plaine that Unbeleivers neither have nor understand the spirit of Christ Now by what hath been said it is evident that these precious Ointments here mentioned in the Text were but tipes and shaddows of Christ's graces First as they were in himselfe Secondly as they are conveyed in his Members Thirdly as they are denied to Unbeleivers being too holy to be cast unto Dogs all which doe shew of what a redolent savour and of what odoriferous sweetnesse all the anointings of God are in Jesus Christ Secondly observe That though the name of Christ towit his glorious Gospell be very redolent
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
Nice therefore we cannot rely on synodicall determinations but then whether shall we goe I answer positively we must goe to the Scriptures which the Apostle calleth a sure word And the holy Scriptures can only make us wise unto salvation it is that which will make the man of God perfect 2 Tim. 3. 5. 16. The Apostle referring to the voyce heard upon the mount when Christ was transfigured in glory cals it a more sure word of prophesie to the which saith he yee will doe well to take heed c. 2 Pet. 1. 19. The Scripture of the Olde Testament shined in those dark times and it was a perfect rule even in the dayes of Moses Deut. 12. 32. The Scripture is a perfect rule of faith and of good manners Christ himselfe giving authority to the Old Testament and John the Apostle doth approve give witnesse to the New Testament sealing up the divine authority thereof Revel 22. 18 19. The cause of mistake in any is the ignorance of the Scriptures this Christ telleth the Jewes Yee erre saith he not knowing the Scripture Mat. 22. 29. Hence he counselleth them to search the Scriptures Joh. 5. 39. He alludeth to those that digg deep into the earth for those precious things that lie hidden in the profundity thereof for such a profound search it is that the Apostle doth so highly commend the noble Bereans But now here ariseth another question namely how we shall understand the Scriptures for one interprets them this way and another that way how then shall we come to the right understanding of them I answer first negatively secondly affirmatively 1. Negatively thus no man can by wit learning or any humane art understand the Scriptures because they contain heavenly and divine mysteries in them I grant that a man by humane learning may understand the literall sense of the Scriptures but he understands not that spirituall hidden mystery therein contained he may read the Scripture and not understand see and not perceive as Christ saith Matth. 13. And the Apostle declareth the same thing in 1 Cor. 1. 18. For saith he the preaching of the Crosse is to them that perish foolishnesse That is it seemeth to them a very ridiculous and empty thing The Apostle confirms this by a citation out of the Prophet Isa Chap. 29. vers 14. I will destroy the wisdome of the wise and bring to nothing the understanding of the prudent vers 19. That is I will infatuate their wisdome and their understanding shall perish Now then saith he where is the wise where is the Scribe where is the disputer of this world That is how are all your wise men and great Philosophers that spend much time in searching out the secrets of nature but yet are ignorant of the hidden mystery of Christ The divine writings of God will not stoop to the spirit of a naturall man Hence the Apostle saith The natural man receiveth not the things of the spirit of God for they are foolishnesse unto him 1 Cor. 2. 14. He sheweth that a man that hath no farther light of understanding then that of nature cannot with his carnall reason reach the heavenly mysteries of the word which must be understood in a divine and spirituall sense But 2. The Scriptures are a sufficient rule when wee come to make use of them with the inward anointings of the spirit of Christ upon our hearts And hence the Apostle doth comfort the Saints against seducers saying But yee have an unction from the holy one and yee know all things 1 Joh. 2. 20. That is you are not in danger of being seduced or drawn aside from Christ because the spirit of God that anointed Christ a Priest King hath also anointed you to be a spirituall Priest Rev. 1. 6. So that ye may be able to guide and defend your selves against false teachers this anointing you have received from the holy one even from Christ in whom is a spring of spirituall graces to be communicated unto us by which means ye know all things needful to be known to preserve you from being seduced or led from Jesus Christ And in vers 27. he saith But the anointing which ye have received of him abideth in you and yee need not that any man should teach you but as the same anointing teacheth you of all things and is truth and is no lie Although in particular things wee may teach and edifie one another yet none can teach the mind and the affections to stick fast to the truth of Christ but the Spirit which is to lead and guide us into all truth Now the Spirit of Christ is the best Interpreter of the Scripture the same spirit that first indited the Scriptures must teach us to understand them when wee have the spirit of the Prophets and Apostles who were pen-men of the Scriptures then and not before shall wee understand the Scriptures It is the Spirit of God that must teach us and lead us into all truth Hence the Apostle calleth the Gospel the Administration of the Spirit 2 Cor. 3. 8. And this spirit is called the law of the spirit Rom. 8. 2. And the spirit of adoption and freedome vers 15. the spirit of discerning for it searcheth all things yea the deep things of God 1 Cor. 2. 10. The spirit of faith 1 Cor. 4. 13. The spirit of wisdome and revelation Ephes 1. 17. Now wee must bring the Spirit of the Scriptures to understand the Scriptures the Spirit of God to understand the word of God For wisdome will be justified of her children none of the wicked shall have understanding but the wise shall understand Dan. 12. 10. And feed thy Kids above the Shepheards tent By Kids you heard was meant young Christians that were tender and wanted to be cherished Hence Observe 1. That the Lord doth tender and take care for young Christians If the Lord exhorts us not to offend our weak brethren he wil not himself offend them Hence it is the Lord useth such mild expressions in Scriputre as a Father Mother Nurse and the like As a father pittieth his child so the Lord pitties his people Psal 103. Can a mother forget her child c. The Lord pitties us and beares with our weaknesse even as a tender mother doth her childs and hee provideth for us sutable to our weaknesse milk for babes as well as strong meate for strong men Secondly Observe That those that are strong should strengthen and feed those that are weake Feed my Kids my young and tender Christians wee must feed instruct all those committed to our charge Thus Abraham taught his houshold and Joshuah served the Lord with his house so did Cornelius Thus we are to feed refresh edifie and build up one another but especially the weak and tender Christian 3. This feeding is enlarged from the place where they were to feed that is either beside or above the Shepheards tents both interpretations hold forth the goodnesse of the pasture
meant of eare-rings and Jewells which adorne the face as we have it in the Prophet I have decked thee with Ornaments I put Bracelets upon thine hands and a chaine on thy neck and I put a Jewell on thy forehead and ear-rings in thy eares and a beautifull crowne upon thine head thus wast thou decked with Gold and silver and thou wast exceeding beautifull c. Ezek. 16. 12 13. 14. Now the spirituall signification is one and the same according to either similitude And to the same end must that be referred when he saith Thy neck with chains of gold as may appeare in the places of the Judges before alledged We must know also that by the recitall of the particular parts doth recommend unto us the whole These rows and chains signifie the Ordinances wholsom Laws of God which were binding like chains directive to guide the Church as his goodly horse in the battaile Zech. 10. 3. and being managed and guided by Christ shee might overcome all her enemies And all the Ordinances of Christ were as so many Ornaments of Jewells and chains of gold to adorne the face and neck of the Church and also by her conformity and obedience to them shee becomes beautifull in the eyes of Christ and in the eyes of all his people Hence Observe That the observance of the Laws and holy rules of Christ doe adorne the Saints as pearles and chains of gold doe the outward man The doctrines instructions and councells of Christ received by his Church are as so many Ornaments unto her even as Pearles and Jewells are Ornaments in the Bridles of Horses This is that we have in Prov. 20. 15. There is gold and a multitude of rubies but the lips of knowledge are a pretious Jewell And againe My Son heare the instruction of thy Father and forsake not the Law of thy Mother for they shall be an Ornament of grace unto thine head and chains about thy neck Prov. 1. 8 9. The observance of the rules of Christ makes men orderly gracious holy and upright all which are comely Ornaments unto Beleivers patience humility love self-deniall these and such like graces are the pearles and Jewells of the Saints Secondly Observe That by the observance of Christs Laws the Saints are guided protected and made victorious Hence the Church is said to have her Cheeks comely with rows of Jewells or Ornaments upon her Bridle wherewith Christ guideth and directeth her Thus the Lord saith that he made Judah as goodly Horses for the Battaile Zech. 10. 3. That is he hath endowed his people with valour and strength so that they are as goodly War-horses who being managed and guided by the hand of God should be able to overcome and trample downe all their enemies Thirdly Observe That Christ hath not onely indowed his people with inward strength and valour but also with outWard glory and beauty In the former Verse he compared her unto Pharaoh's Charriot Horsesâ— in respect of her inward strength and vigour so here in this Verse for her outward deckings and Ornaments such as is the trimming of the horses Bridles and such like furniture of gold pearle and pâ—etious stones This is also demonstrated in Psal 45. 13 14. where it is said The Kings Daughter is all glorious within That is shee is honourable inwardly having the heart and inward man adorned with faith hope love c. and being inwardly indowed with spirituall strength shee is able to withstand her enemies And it is added Her cloathing is of wrought gold and shee shall be brought unto the King in raiment of needle-worke c. That is her outward cloathing should be of purled works of gold set with pretious stones This outward adorning of the Saints was figur'd out by Aarons Brest plate wherein there was Twelve pretious stones Exod. 28. 11. And the Garments of the Priests were holy made of white linnen all which did shaddow forth the outward beauty righteousnesse and glory of the Saints Vers 11. Wee will make thee borders of gold with studs of silver Christ having shewed the present happinesse of the Church in respect of her strength and comelinesse he now declareth what should be her future happinesse namely a further encrease of her graces and some addition of rich Ornaments Shee is richly decked already but her decking shall be yet more and more shee shall have the most excellent Ornaments of gold and silver which wrought together doe set forth each other In the words observe two things First the maker or framer of these works Wee spoken in the Plurall number Secondly the worke thus framed or made which is considered in two degrees 1. In borders of gold 2. In studs of silver We will make c. By the Plurall number wee most doe understand of the Father Sonne and Spirit as in Genes 1. 26. Let us make man which is meant of those three in Heaven the Father the word and the Spirit 1 John 5. 7. Hereupon he is called God our maker Job 35 10. and so the Apostle wisheth Grace and peace from the Father Sonne and holy Spirit Rom. 5. 7. And the Apostle speaking of the diversities of gifts in 1 Cor. 12. 4 5 6. saith that the diversities of gift are of the Spirit and the diversities of ministries to be of the Lord that is of Christ and the diversities of operations meaning the effectuall working of the Spirit to be of God Againe the effectuall teaching and Revelation of the glorious Gospell is attributed to the Father Son and holy Spirit as a joint worke belonging to them all 1. The Father revealeth the Mystery of the Kingdome thus Christ tels Peter in Mat. 16. 17. Flesh and blood hath not revealed thus unto thee but my father which is in heaven And againe saith he in Joh. 6. 45. It is written in the Prophets they shall be all taught of God every man therefore that hath heard and learned of the Father commeth unto me 2. The Sonne likewise teacheth the same glorious Mysteries unto men and is therefore called the Angell of Gods Covenant Malach. 3. 1. And saith he No man hath seene God at any time the onely begotten Sonne which is in the bosome of the Father he hath declared him John 1. 18. And therefore is said to be a Teacher sent from God John 3. 2. And the Lord which speaketh from Heaven Heb. 12. 15. 3. The holy Ghost is also a revealer of these Mysteries unto men hence the Apostle saith The Spirit searcheth all things even the deep things of God 1 Cor. 2. 10 11. And therefore it is called the Law of the Spirit of life Rom. 8. 2. The ministration of the Spirit 2 Cor. 3. 8. the revelation of the Spirit Ephes 1. 17. And no man can call Jesus Lord but by the Spirit 1 Cor. 12. 1. And so for the sending of the holy Spirit the Comforter the Father is said to send the holy Spirit For I will pray the Father saith Christ
there are in nature passages fit for concoction and digestion and also for rejection so there is in the souls of the Saints to receive that which is wholesome food and fit for the soul and Spirit Object But some may say How shall we out of our owne breasts without the allowance and approbation of those that are learned be assured that it is the holy Ghost that doth so guide us in the way of truth Answ That whereas the Apostle Paul for assurance of our salvation and that we are undoubtedly the Children of God alledgeth That we have received the Spirit of adoption and that Spirit beareth witnesse to our Spirits that we are the Children of God Rom. 8. 16. Now it may as well be demanded of them that feel this assurance in their souls how they know it to be the true Spirit of God which doth assure them which is to contradict the Apostle and to deny the principles of Religion against such there is to be no disputation The same Spirit which doth witnesse unto us that we are the Children of God and cannot deceive doth also assure us of the true voyce of Christ in the interpretation of the Scriptures and it doth assure us so that we cannot be deceived It is true that the naturall man as Paul saith perceiveth not the things of the Spirit of God for they are foolishnesse unto him neither can he know them because they are spiritually discerned 1 Cor. 2. 14. The divine writings of God will not stoop to the naturall spirit of man neither will the divine Scriptures be understood but of such as have received the Spirit of Heaven and them unto whom the Lamb Jesus Christ shall unseale the Book of Life Rev. 5. Therefore we must bring the Spirit of the Scriptures for the understanding of the Scriptures and he that is spirituall saith the Apostle judgeth all things c. 1 Cor. 2. 15. That is the spirituall man discerneth and understandeth all things which are of God and that belong unto eternall life Secondly in that the Church saith It is the voyce of my beloved Observe That Christ is beloved of his Church in what condition soever shee is in Although the Church were weake and ready to faint and felt but little divine assistance neither had shee but small discoveries of Christ yet shee saith It is the voyce of my beloved The Saints even in spiritual desertions when Christ hideth his face and vaileth himselfe from the soul I say then the Saints are enough wel-pleased in Christ though the tentation be full of amarulency and bitternesse yet in Christ himselfe there is abundant sweetnesse and satisfaction Hence was that resolution of Job Though he kill mee yet I will trust in him Hence it is also said of the Children of God That 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. Believers can say in the middest of feares tentations and afflictions It is the voice of my beloved Thus much for the Churches acknowledgement of her sense and feeling of Messiahs approaching and gracious discovery of himselfe unto her and that by the discerning of his voice Now followeth the acknowledgement she makes of Christ by his pace which is prefaced with a word of attention and after set forth to be very speedy in these words Behold he commeth leaping upon the Mountaines skipping upon the Hils Behold is a word of attention of admiration and of asseveration as you heard in chap. 1. 15. Behold how my beloved comes running like an Hinde Hence Observe That the approaches and drawings neere of Christ unto us is matter of great observation When the Prophet Isaiah foresaw Christ comming to assume flesh he cries out Behold a Virgin shall conceive c. Isa 7. 14. The Ancients saw Christ comming afarre off Abraham saw his day and rejoyced but when John Baptist commeth he saith Behold the Lamb of God for the succeeding ages of the Church the Saints beheld Christ ascending to heaven from whence he first descended surely it should be our worke to contemplate Christs approachings to us in his spirit and in the gracious discoveries of himselfe unto us in this last age of the world Thus farre the preface Now followeth the manner of his comming which is first set forth to bee speedy He commeth leaping c. The manner of Christs comming is set forth unto us by the similitude taken from the Roes and Harts whereunto Christ is likned in the next verse which are swift and speedy in their running and skip upon hills and rocks as the Prophet Isaiah speaking of the glorious effects of the Gospell saith The lame man shall leape as an Hart Isaiah 35. 6. that is he shall goe on evenly and straightly he shall walke nimbly and cheerefully in the wayes of God Hereby then is meant the speedinesse and readinesse of Christs comming either to help and support his people or else his comming in the flesh when he would more fully discover himselfe in a Gospel-ministration Vpon the mountains These words doe marvelously expresse Christs singular love as though the Church should say the danger of the journey the hardnesse of the way neither any thing else as mans power or the like can hinder him from comming to comfort me but he will passe all impediments whatsoever as the sinnes of his people and the opposition of the world and the like And that mountains and hils are thus used may appeare Isa 40. 4. the Prophet speaking of John Baptists comming to prepare the way before Christ saith Every mountaine and hill shall be made low So the adversaries of the Church are compared to a Mountaine in Zach. 4. 7. Who art thou O great mountaine before Zerubbabell thou shalt become a plaine So that notwithstanding the sinnes of his people and the opposition of the world Christ declareth his comming by his voice to comfort his people Hence Observe That nothing can keepeback or separate Christ from his Church his love is so great towards her There be as it were high hils and mountaines of sins in the people of God which might separate and the Devill raiseth up bankes to make the way unpleasant but he passeth over all these high mountaines The Apostle tels us that his love is so abundant As neither death nor life nor Angels nor principalities nor powers nor things present nor things to come nor height nor depth nor any other creature shall be able to separate us from the love of God which is in Christ Jesus our Lord Rom. 8. 38 39. Hence it is even from that unseperable love of Christ towards his Church she so glorieth saying Behold he commeth leaping over the mountaines c. that is he commeth without let or hinderance though our sinnes be as great hils and mountains which make a great separation or distance betweene us yet he passeth over them all The
it selfe but onely wee know and understand it according to the dispensations thereof Now the acts or the effects of Gods love in Christ are various and many viz. 1. His electing love whereby he hath predestinated a certain number of men that the glorious grace of God might be manifested in them see Ephes 1. 4 5 6. The Apostle saith God hath chosen us in Christ before the foundation of the world that wee should be holy and without blame before him in love who hath predestinated us to be adopted through Jesus Christ unto himselfe according to the good pleasure of his will To the praise of the glory of his grace whereby hee hath made us accepted in the beloved Here we see the first act of Gods love in choosing of his before the foundation of the world and that saith the Apostle according to his purpose Ephes 1. 11. 2. His redeeming love whereby he hath brought his from the bondage of sinne into glorious liberty and freedome Our redemption was a full testimony of his love as appears by these Scriptures following Gal. 4. 4. For when the fulnesse of time was come God sent forth his sonne made of a woman made under the law that wee might receive the adoption of sonnes So in Act. 20. 28. The Church of God which he hath purchased with his own hlood And in 1 Tim. 2. 6. The man Christ who gave himselfe a price of our redemption This was a plain demonstration of Gods love in Christ for saith the Apostle God shewed his love to us in that while we were yet sinners Christ dyed for us 3. Gods love of calling now there is a double calling an inward and an outward the outward is a bare propounding of the Gospel but the inward call is a spirituall enlightning whereby the soule is enlightned by the spirit of wisdome and revelation to know the hope of his calling Ephes 1. 17. And that whereby the soule is made able to apprehend him of whom it is apprehended Phil. 3. 12. This is that grace begotten in the will of man that being the proper subject of this grace by which meanes the whole man is converted unto God 4. We have Gods justifying love whereby hee doth free and discharge his people from sinne and death and accounts them righteous in Christ 5. His adopting love whereby he accepts the faithfull unto the dignity of sonnes John 1. 12. As many as received him to them he gave power to be made the sonnes of God to those that believe in his name Now Christ is the band of this union for by him we come to be made heirs of God Co-heirs with Christ Rom. 8. 17. This excellent dignity is procured for us by Christ as a Redeemer Gal. 4. 5 6. God sent his sonne c. to redeeme them that were under the law that we might receive the adoption of sonnes And because yee are sonnes God hath sent forth the spirit of his sonne into your hearts crying abba Father Observe here that the spirit of adoption is called the spirit of the sonne because the holy Ghost sealeth up our adoption in Christ so that through Christ it is made sure unto us 6. His sanctifying love whereby he doth free Believers from the filthinesse and pollution of sinne and restore in them again the image of God which consisteth of righteousnesse and holinesse Eph. 4. 24. 7. And lastly his glorifying love whereby he lifts up his people unto that state of life and glory and gives them an immortall inheritance where all comfort peace and joy shall abound and where they shall have the communion of the chiefest good viz. the love of God shining forth immediately upon their hearts Now though the loue of God in Christ be one intire single and internall act yet after the manner of our conceiving it is set forth by diverse externall acts or effects And wee must know that all these effects flow from that originall love of God these are but new acts proceeding from that eternall love of God which was in his own breast from eternity 6. Observe That the sence and feeling of Christs love is more excellent and efficacious unto Believers then all the most pleasant and delightfull things in the world The Church doth preferre it beyond all comparison of worldly things saying Thy loves are better then wine Now what is more pleasing and delightfull to the tast then fragrant wine yet Christ's love is the same and far sweeter to the hearts of Believers Wine is exceeding usefull and comfortable to man but Christ exceeds in his usefulnesse to the soule so that look of what use or vertue wine is to man of the same use and vertue is Christ to his people The properties or vertues of wine are such as these 1. Wine delighteth the heart of man Psal 104. 15. And in Eccles 10. 19. Wine maketh merry That is it doth refresh comfort and make glad the heart of man so Christ gives his people comfort and refreshment in the midst of feares and dangers Hee is that Shilo which brings tranquility and peace unto his Saints he refreshes them with living waters even with the sweet communion of his spirit and with the abundance of his graces 2. Wine causeth to forget affliction and misery Prov. 31. 6 7. In like manner the love of Christ causeth us to forget those things that are behind Phil. 3. 13. And the Apostle saith of himselfe that he doth now rejoyce in his sufferings Col. 1. 24. The sweetnesse and the joy that he found in Christs love did swallow up all the bitternesse and sorrow of his afflictions 3. Wine was used in the legal sacrifices and service of God Numb 15. 5. Thus was Christ's love manifested by a sacrifice in himselfe by which we draw abundance of comfort to our selves 2 Cor. 1. 5. As the sufferings of Christ abound in us so our consolation aboundeth by Christ This consolation is much more then was in all legall sacrifices which could never make him that did the service perfect as pertaining to the conscience Heb. 9. 1. 4. Wine enflames and overcommeth therefore saith the Apostle be not drunke with wine Ephes 5. 18. But saith he be filled with the spirit that is let the comforts and graces of Christ's spirit fill and overcome your hearts 5. Wine is put for all delicate comfortable or costly things in the world which the greatest sort of men doe use in their Feasts Isa 25. 6. The Lord promiseth to make a feast of fat things a feast of wines on the lees He alludeth to the practice of great Kings of the earth and delicate persons which follow their pleasures and have their sweet wines c. But yet they find not so much delight and comfort in their Feasts as the Saints do in the love of Jesus Christ Hence it is that the Church cryeth out with desire to enjoy her beloved rendring this reason that his love is better then wine that is better then
destitute of the saving knowledg of God and of Christ according to the saying of David Psal 14. 3. There is not a man that understandeth c. And of the Apostle 1 Cor. 2. 14. The naturall man perceives not the things of the spirit of God because they are spiritually discerned That is they are to be taken and understood in a spirituall and heavenly sense to which the carnall man's reason cannot reach unlesse hee be enlightned by the holy spirit And again in 1 Cor. 12. 3. No man can say that Jesus is the Lord but by the holy Ghost That is no man can say Jesus is the Lord who hath bought and redeemed him but by the instinct of the holy Ghost 2. In conversion we are meerly passive in respect of the grace which commeth from without a man and preventeth him because there is no power in man to prepare himselfe to grace or to receive grace being offered unto him or to will any thing that is good for we are dead in sin Now the dead man is only passive in respect of his quickning Eph. 2. 5. Even when we were dead in sinnes hath hee quickned us together with Christ That is he is dead in sin who hath not the life of grace in him so that by the quickning power and operation of the spirit is begotten in the will of man a spirituall principle of grace for the will is the most proper and prime subject of this grace because the conversion of the will is an effectuall principle of the conversion of the whole man but notwithstanding the understanding doth also concur not to the conversion but in the conversion because mans conversion is not wrought without his consent so that the holy Ghost worketh and of unwilling he makes us willing not as free Agent but only in respect of obedience and subjection 2 Cor. 4. 6. Because God who hath said that light should shine out of darkenesse he it is who shined in our hearts And again the Apostle saith Phil. 2. 13. It is Certum est nos velle cum volumus sed ille fecit ut velimus qui operatur in nobis velle Aug. lib. Arbitrio cap. 2. God who worketh in us both to will and to doe of his own good pleasure Where the will is not understood of the substance of the will but of a new quality Agreeable hereunto is that of a Father It is certaine that wee will when we will but hee causeth us to will who worketh in us to will But we must note also that the will is active in conversion and it followeth the holy spirit who draweth it for the holy Ghost doth so bend and incline our wills that he causeth us to will good perfectly so there is Act us elicitus an act of the will drawn forth whereby it doth close with Christ which indeed is an act of faith But this act of the will doth not onely depend upon a principle or habit of grace ingenerated but also upon the secret operation of the holy spirit according to that in John 6. 44. No man can come unto me unlesse the Father draw him And though this act of the will be drawn out freely yet unavoydably and efficaciously John 6. 37. Whatsoever my Father giveth mee shall come unto mee Now in all the actings of the will in conversion it is but as an instrument of the holy Ghost it is first acted by the spirit and then it acts according to the actings of the spirit upon it 3. The Saints are insufficient of themselves after conversion to follow Christ Without me saith Christ yee can doe nothing John 15. 5. That is you can do nothing that 's good or acceptable Thus the Apostle testifieth of his spirituall life I live yet not I but Christ liveth in me Gal. 2. 20. And again the Apostle saith By the grace of God I am that I am and the grace in mee was not in vain but I laboured more abundantly then they all yet not I. It is not I that have taken such pains though he did it in much travail and wearinesse YET NOT I. Neither was it the grace of Christ that was in me but the grace of Christ which was with me 1 Cor. 15. 10. That is I was thus inabled for the work of the Gospel not by any power that was in me but it was by the flowings in and the actings of the Spirit of grace upon my soule Obserue 2. From the effect of the Churches prayer We will run after thee That the Saints when drawn by Christ have a will to follow Christ This the Apostle testifieth of himselfe Rom. 7. 18. To will is present with me but how to perform that which is good I know not This will appeare if we observe the nature of the will it is elicita not coacta inclined and drawn forth not compelled and constrained will should be no wil if it were so for the will is absolute and free no coactive force can be used against it unlesse it be such as is pleasing and delightfull to it The old saving is ducimus volentem and trahimus nolentem we lead him that is willing and draw him that is unwilling but when Christ is said to draw us he useth no compulsion ot coaction but it 's done by the sweetnesse and efficacy of grace and by the secret operation and working of the spirit convincing the judgement perswading the affections inclining the heart and swaying the will There is in the bringing of the soule to Christ Trahere and Venire the Father is said to draw us John 6. 44. And here Christ is said to draw us now this notes to us the efficacy of grace and that Almighty power by which wee are drawn unto Christ Hence it is that the Apostle saith God who commanded the light to shine out of darkness hath shined into our hearts c. 2 Cor. 4. 6. Now Gods word by which he commanded light to shine out of darkness is a very operative word Let there be light saith God and there was light Gen. 1. 3. Such an Almighty operative and powerfull word goes out from Christ to draw a soule to himselfe And thus his grace works so sweetly upon our hearts whereby wee come freely and cheerfully and therefore we are said to come unto Christ Now the will being 〈◊〉 〈◊〉 and 〈◊〉 drawn to Christ it is made to will good freely really and compleatly The office of the will is either 1. To choose 2. To refuse 3. To suspend 1. The regenerate will doth will all good and nothing but good for good is it's proper object therefore it can properly choose nothing but good therefore saith the Apostle If then I doe that which I would not I consent unto the law that it is good Rom. 7. 16. 2. It refuses all evill and nothing but evill the regenerate will cannot properly choose any evil because it is not it's proper object it may fall into evil but still
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.
dispensed unto the Saints in the days of the Gospel all those carnall Ordinances of meats and drinks and diverse washings should be turned into a more spirituall administration The Apostle telleth us that those rites and ordinances under the Law stood only in meats and drinks and diverse washings and carnall ordinances imposed on them untill the time of reformation Hebr. 9. 10. The Apostle sums up all legall rites and shadows whatsoever calling them carnall ordinances of justifications of the flesh because they did sanctifie only to the purifying of the flesh freeing of those who used them from legall pollutions And saith he these were imposed untill the time of reformation that is untill Christ came in the flesh who should reform all such carnall rites and ceremonies with all those legal observations services exhibiting the truth and reality of spirituall things signified by them and by instituting a more holy and spirituall worship We may take either of the two last interpretations either of the encrease of grace unto the church then present or of those plentiful measures of grace and spirituall administrations under the Gospel First if wee take the meaning of the words for an increase of grace oberve That where ever the Lord begins a work of grace hee doth adde new supplies of grace to such beginnings This is that the Apostle was very confident of in behalfe of the Philippians That hee that had begun a good worke in them would finish it untill the day of Christ Phil. 1. 6. And he saith in Heb. 12. 2. Christ is the author and finisher of our faith When God had made the world he did not cease from exercising his power but it is still at work for the upholding of the creation so concerning the work of the new Creation I mean the work of grace in the soule Christ doth not only begin this work or work some small degrees of it but he doth proceed to maintain what he hath begun and to encrease that which he maintains and to perfect what he doth encrease carrying the soule from glory to glory 2. If wee understand the words of those glorious things that were to be exhibited by Christ in the time of the Gospel Observe hence That the Doctrine of faith and ordinances of the Gospell with the graces accompanying them are much more glorious and excellent then those under the law This glorious Gospel the Apostle sets forth at large in 2 Cor. 3. from vers 7. unto vers 11. But if the ministration of death written and engraven in stones were glorious c. how shall not the ministration of the spirit be more glorious He calleth the law the ministry of death because the letter killeth because it doth not communicate an ability to man to keep the same neither makes any promise of forgivenesse unto the transgressor for tste tenour of it runs thus Cursed is every one that abideth not in all the things which are written in the law It convinceth us of sinne and therefore it 's called the ministration of death and condemnatâ—on but the Gospel is the ministration of the Spirit and of life and righteousness because the Gospel doth not only shew the way to life by Christ but it is accompanied with the power of the holy Spirit whereby wee are raised from the death of sinne and quickned to the life of holinesse and it doth also crown us with righteousnesse administring the same unto us by Jesus Christ Hence saith the Apostle in vers 10. For that which was made glorious had no glory in this respect by reason of the glory that excelleth That is all those legall administrations which had some kind of glory upon them yet they had no glory comparatively as the light of a candle shines very bright in the night but it is obscured in the day-time so is the light of the Moone obscured by the light of the Sunne so likewise is the glory of the Law obscured by the light of the Gospel that it seems to have no glory or light at all Indeed the law was glorious in two respects especially 1. In respect of the promulgation of it as the Apostle shewes Heb. 12. 18 19. There was fire and blacknesse and darknesse and tempest and the sound of a Trumpet and the voyce of words c. The Lord came in great Majestie to give the Law even as the Kings of the earth do put on their garments of State when they goe to enact Laws but Christ discovered more glory upon the Mount at his transfiguration there was Moses and Elias and the voyce of God from heaven and the appearance of the holy Ghost descending upon him c. And hence it is the glory of Mount Sion exceeds the glory of Mount Sinai 2. In respect of the matter of the Law it was glorious it contained the image and glory of God which at first was stamped upon mans heart and after written in the tables of stone but now the Gospel holds forth this image as stamped upon Christ and so represented to us again This the Apostle testifies unto us in 2 Cor. 4. 4. saying Lest the light of the glorious Gospel of Christ who is the image of God should shine into their hearts And Christ is called the expresse forme or image of his person Heb. 1. 3. This is spoken not only in respect of his divine nature but also in regard that hee is God manifest in the flesh by whom the glory and righteousnesse grace mercy goodnesse wisddome and power of God is revealed unto us Again the Apostle telleth us that the glory of the ministration excelleth that of the law because that of the law is to be done away and that of the Gospel was to remain 2 Cor. 3. 11. All those carnall rites and ordinances of the Law were to be abolished and the Lord promises that in their stead he wil create new heavens and a new earth and the former shall not be remembred or come into mind Isa 65. 17. The Lord would so alter and change the state of his Church that it shall seem to be a new world and the spirituall excellency thereof shall so much exceed that which was before that the consideration of the one shall seem to drown and abolish the memory of the other The Apostle doth argue the abolishing of the old Ordinances and the continuance of the new thus In that he saith a new covenant speaking of the promise of God hee hath made the first old now that which decayeth and waxeth old is ready to vanish away Heb. 8. 13. That is the old legall administration shall be disannulled or abrogated at the comming in of that which is new To conclude in the times of restauration of the Gospel all things shall be altered for the better as in Isa 30. 26. The light of the Moon shall be as the light of the Sun and the light of the Sun shall be seven-fold as the light of seven dayes c. That is
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
offering of them up upon the golden Altar to wit his own selfe which was figured out by that golden Altar upon which Incense was offered Numb 4. 11. and overlaid with gold Exod. 30. 3. And thus hee makes our prayers acceptable unto God that hee smels a sweet savour in them 2. The graces of Christs spirit in the Saints are not only savoury and delightfull to God by Jesus Christ but they are savoury to men also To this purpose tends that of the Apostle Peter when he exhorts us to have our conversation honest among the Gentiles that they which speake evill of us as of evill doers may by our good works which they shall see glorifie God in the day of their visitation 1 Pet. 2. 12. This odour is bonae famae the savour or smell of a good name for a good name is better then ointment Eccles 7. 3. And this the Apostle calls pure religion and undefiled before God even the Father to visit the fatherlesse and widows in their adversity and to keepe our selves unspotted of the world Jam. 1. 17. And the Apostle Paul willeth u◠to walke wisely towards them which are without Coloss 4. 5. That is wee should walk in-offensively towards them giving of them no offence but rather to win them by a sweet holy and godly conversation VERS 13. A bundle of myrrhe is my beloved unto mee he shall lie all night betwixt my breasts THe Church having praised her Beloved for his graces bestowed on her Shee now declareth farther how delightfull and how really welcome Christ is to her And lest any should think it vain-glory for her to commend her own graces shee now sheweth by what meanes she became so sweet and savoury shee plainly declares that it was not of her selfe but saith she my beloved is unto me a bundle of myrrhe c. In this verse we have First The Churches declaration of her Beloved's sweetnesse In which Declaration consider 1. A note of propriety My beloved is unto me 2. Of her affection Beloved 3. Of Christs sweetnesse expressed by a bundle of myrrhe Secondly we have Christ's entertainment from the Church he shall lie and lodge with her This is amplified by two adjuncts 1. Of the time all night 2. Of the place betwixt my breasts A bundle of myrrhe is my beloved unto me c. A bundle of myrrhe Myrrhe is an odoriferous tree and saith Plyny it sweateth out a sweet gumme called Plin. lib. 12 cap. 16. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ligavit colligavit Vnde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Fasciculus eculus stacte which is preferred before all others This gum is also called myrrhe from the tree whereon it grows it is gathered and bound up in baggs and though the word in the Hebrew be rendered a bundle yet according to the nature of myrrhe it being a gum or liquid thing it may be more aptly called a bag of myrrhe so the word is rendered Prov. 7. 20. A bag of money And in Gen. 42. 35. A bundle of money The word may indifferently be used for any thing that is made up in a bag or bundle As for this Myrrhe it is an Indian Tree and it is very sweet of smell and leniter amara meanly or somewhat bitter in tast as the Naturallist writeth and of the second degree hot and dry and of a preserving nature it is reckoned of God for one of the most prinpall chiefest of spices Exo. 30. 23. which holy ointment figured out the graces of Christ and the graces of the Saints Christ is said to be anointed by the Spirit Isa 61. 1. And with the oile of gladnesse or of grace Ps 45. 7. And the Saints have an unction from the holy one 1 Joh. 2. 20. This was one of those precious things with which the wise men honored Christ at his birth Mat. 2. And it is of much use for embalming for which cause Nicodemus in John 19. 39. doth mixe myrrhe with Aloes for the embalming the body of Jesus Hereby the Church declareth how sweet and comfortable Christ is to her and how well pleased shee is with all his dispensations and that hee is alwayes as a sweet odour unto her heart A bundle or bagge is for to keepe safe those things which are in danger to be lost As the soule of my Lord shall be bound in the bundle of life with Jehovah 1 Sam. 25. 29. And thus Job saith his iniquities are sealed up in a bag Job 14. 17. And when Christ wisheth his Disciples to get an heavenly treasure he saith provide your selves bagges which wax not old Luk. 12. 33. And for those things we lose and wast we are said to put in a bagge with holes Hag. 1. 6. Now this denoteth the Churches care to enjoy and possesse Christ with all his graces and communications and with the benefits of his death and resurrection all these are bound up safe in a bundle or bag she is carefull that she lose not the sweetnesse or vertue of any of the graces of her Beloved and these are all safe in Christ as bound up in a bundle My beloved Christ having called the Church his love vers 9. Here the Church returneth the same Epithite to him again and calls him her Beloved not that she first loved him but he loved his Church and gave himselfe for her Ephes 5 25. Whereupon shee loveth him again because he loved her first 1 John 4. 10. The Hebrew word Dod wel-beloved is written with the same letters that David whose name signified Beloved he was a figure of Christ and his Father after the flesh Rom. 1. 3. And Christ is called David Jer. 30. 9. Vnto mee A speech of faith propriety applying Christ and all his graces unto her selfe A like example the Apostle gives us when he saith Christ loved me and gave himselfe for me Gal. 2. 20. He applyeth the benefit of Christ's death to himselfe in particular to teach us speciall faith and to enflame our love to him as if he had shed his blood for us alone and in particular He shall lie all night betwixt my breasts He shall lodge or he shall abide The word lun which 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pernoctare signifies to lodg or stay all night is of the future tense which yet frequently in the Hebrew bears the signification of the time past And though the word properly signifies a nights lodging or abiding as in Gen. 28. 11. yet it is used for a longer continuance as in Psal 49. 12. Adam lodged not in honour that is he stayed no long time in honour And in Psal 25. 13. his soule shall lodge in goodnesse that is it shall continue in goodnesse And in Psal 55. 7. I would lodge in the wilderness That is I would remaine in the Wildernesse This denotes unto us the Churches desire that Christ might continue and abide with her that he might lye downe and settle his abode with her for ever Or we may
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
fruitful by grace Hence it is the Lord promiseth to be As dew upon Israel that he shall grow as the Lilie and cast forth his roots as Lebanon his branches shal spread his beautie shall be as the Olive-tree c. Hos 14. 4 5 6. that is as if the Lord had said I will heale their backslidings and love them freely for I will so water them with the dew of my grace and heavenly blessing that they shall be like the Olive-tree which is alwayes greene and flourishing as in Psal 52. 8. Hence Observe First That the Saints in respect of their graces are very sweet and fragrant They are compared to the flowers of the spring which are appointed rather to savour unto then to seed upon all the gracious speeches thanksgivings and prayers are as so many sacrifices of sweet smelling savour unto God by Jesus Christ The Prophet Zeph. in ch 3. 9. calleth it a pure language which the Lord would give to his people under Messits the face of the earth should be changed by the calling in of the Gentiles by their sanctification in heart tongue when they should speake the language of Canaan as the Prophet Isaiah speakes Chap. 19. 18. Secondly Observe That the Gospell makes men that are barren by nature to be exceeding fruitfull The flowers appeare in the earth c. which was naturally drie and barren Hence the Prophet Isaiah saith The Wildernesse and solitary place shall be glad for them and the Desart shall rejoyce and blossome as the rose it shall blossome abundantly and rejoyce even with joy and singing c. Isa 35. 1 2. that is the Wildernesse and the solitary place or as it is in the originall the land of drinesse or drought that is without moisture shall be a most plentifull and beautifull place by the glorie of Gods presence in his Church And in verse 6. he saith For in the Wildernesse shall waters breake out and streames in the Desart that is those that were barren before shall become fruitfull in grace and holinesse Being as the Apostle saith Filled with the fruits of righteousnesse Phil. 1. 11. So much for the first description of the Spring The second followeth The time of the singing of Birds is come The time of singing to wit by Birds The clause by Birds is not in the Originall but is necessarily understood seing not any other singing but such a singing of Birds as afterwards namely of the Turtle can here be understood that being one glorious effect of the Spring The old Latine turnes it Tempus putationis the time of lopping or pruning the Vines The Hebrew word Zamir indeed sometimes so signifieth as it signifieth also a singing as here it cannot be taken for cutting but for singing because afterward we have Vines brought in with their fruit and therefore cannot be the time of pruning and lopping Arius Montanus renders it Tempus cantus a time of singing Birds in Scripture are considered Sometimes in a good part Sometimes in an evill  1. They are taken in the evill part Matth. 13. where the Birds of the Aire steale away the seed of godlinesse 2. They are taken in a good sense as Levit. 12. 6. where Doves and Sparrows are an analogical Sacrifice to God as also in flocking of Fowles for such supply of oblation unto Noah's Arke Now for the first sort of Birds they are such as John speaks of in Revel 18. they be a Cage of uncleane and hatefull Birds whose Song is vanity and discord but for the singing here introduced intimates unto us the Song of Christs people who feeling the comforts of the Gospell and of the Spirit doe sing his praise and with Psalmes and Hymmes and spirituall Songs doe sing and make melody in their hearts unto the Lord Ephes 5. 19. The holy Ghost here alluding to the sweet accents of Birds Let us Observe hence First That the Gospell of Christ fills mens hearts and mouths with joy and praises The Gospel is cal'd good tidings Isa 61. 1. And tidings of great joy Luk. 1. 19. 8. 1. Rom. 10. 13. And thus we have the Prophet saying They shall lift up their voyce they shall sing for the majesty of the Lord c. From the utmost parts of the Earth have we heard songs glory to the righteous Isa 24. 14 16. And againe speaking of the times of the Gospell he saith Then shall the lame man leap as an Hart and the tongue of the dumb sing c. Isa 35. 6. That is they shall sing Songs of joy and praise to the Lord when the Gentiles began to appeare a Church then shee began to sing the praises of Messiah Secondly Observe That the ministration of the Gospell is much more comfortable then that of the Law The Law was the ministration of the Letter of death and of condemnation but the Gospell of Spirit of Life and of righteousnesse 2 Cor. 3. The Law was given with terrible sound of thunder the Gospell in forme of delectable singing the first Song was an Elegie or sad dump the second an Eulogie an Hymme a Psalme of joy and gladnesse The Gospell puts Songs of joy and notes of delight into our mouths So much for the second description of the Spring The third followeth The voyce of the Turtle is heard in our Land This Bird in the Originall called Tor which word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Dispositio forma gurtur appellatively is order as if this Bird above others were a Bird of order This Bird is a kind of Dove addicted to the Desart and solitary places true to his Mate whose Song is mixed with sadnesse in the winter season couched in some hollow Tree comming forth in the Spring with his mournfull Song By this Bird is sometimes meant the Church as in Psal 74. 19. O deliver not the soul of thy Turtle Dove unto the multitude of the wicked That is deliver not the life of thy Church to be pierced by the wicked shee being mournfull weake and timerous and unable to helpe her selfe And so the Church is called in Song 2. 14. 5. 2. but here it cannot be meant of the Church seing shee is stirred up to arise by the voice of the Tirtle What Bird of order can this be then but that which was appointed for a burnt Sacrifice in Levit. 1. 5. even Christ himselfe who during the time of the Laws winter was couched under shadows and therein lay as dead but when his Gospell was to be set up when he should appeare in the flesh and show himselfe in our nature then he sung personally to the Jewes and to the first fruits of the Gentiles afterwards by the glorious and plentifull mission of his spirit for thus Christ's spirit is resembled to a Dove as at his Baptisme Mat. 3. 16. So then by the voyce of the Turtle Dove is meant the voyce of the Spirit whereby they are refreshed and doe mutually comfort one another and doe jointly
the forme of her appearance which is said to be like Pillars of smoake Secondly In respect of her odoriferous ointment and perfume in these words Perfumed with myrrhe and Frankincense with all powders of the Marchant Who is this c. Some understand this of the Churches admiring of her selfe as if she should say who is this to wit beside my selfe that doth thus ascend and that she doth as it were correct her selfe in respect of her former speech speaking thus what should I cause him to remaine with me nay rather I should strive to enter into his Pallace who hath all things most faire and well furnished and exceeding sweet and well smelling yea whose very Bed and Bed-Chamber is much more glorious then all Solomons royalty which she afterwards commendeth Or we may take it for Christs admiring his owne graces in his Spouse as if he skonld say who is this but my Spouse that seekes me with such eagernesse and is so impatient of my absence and so revived at my presence and that holds me so fast as not to let me goe This is usuall with Christ to bestow his owne graces and stampe his owne image upon us and then to admire his image and graces in us Againe Others take it to be meant of a new Company or state of a Church rising up in the world and so admired of the old Church The description of the Church followeth That commeth out of the Wildernesse c. Commeth or ascendeth as it is said of Jerusalem They went up to Jerusalem and of Aegypt they went downe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ascendit to Aegypt Gen. 42. 2. So that the Spouse ascendeth upward The way of wisedome is on high to the wise that he may depart from Hell beneath Prov. 15. 24. Grace glorie and comfort come from above and draw our minds upward and our desires to be above so as to sit together with Christ in heavenly places as the Apostle saith and to have our conversation in heaven From the Wildernesse The Wildernesse of the Land of Aegypt was a figure of the world as appeares in Ezek. 20. 35 36. And I will bring you into the Wildernesse of the people and there will I plead with you face to face like as I pleaded with your fathers in the wildernesse of the Land of Aegypt c. That is as if the Lord had said I will drive you into the most solitary and savage places of the world for a fulnesse of miserie Now this world may aptly be compared to a Wilnesse because as it is commonly full of hurtfull and noysome things so is the world Also we may apply it to the corrupt nature of man and his miserable estate thereby In a Wildernesset here is not illing no sowing no planting no dressing but all lyeth wast barren and desolate Even so it is with all man-kinde by nature there is nothing but barrennesse Hence Observe First That the World is like a Wildernesse God planteth tilleth and dresseth his Church for she is as the Apostle saith Gods husbandrie 1 Cor. 2. she is made fruitfull to the Lord but the whole world beside out of which she ascendeth doth remaine as a most desolate and barren Wildernesse there groweth in it not any good thing nothing that hath sweetnesse or savour with it but all noysome and unsavourie weeds grow there A Wildernesse is cloathed with no beauty at al it is no place of habitation but only for wild beasts Secondly Observe That it is a hard thing to leave the world with its vanities and to lift up our mindes and affection unto heaven So here the Church is taken up into admiration for her leaving of the world and ascending upward who is this that commeth out of the Wildernesse c. that can forsake the world and lusts to ascend up unto me as if Christ had said so when Christ came riding unto Jerusalem all the Citie was moved saying who is this Matth. 21. 10. The people admired him So the Spouse is here as it were admired that she can forsak al her carnal lusts and corruptions and wordly all in joyments and ascend up to Jesus Christ Now followeth her qualifications and first in respect of her appearance which is said to be Like Pillars of smoke The Pillars of smoake here mentioned may be taken from the fierie pillar of the night and the cloudy pillar of the day by which the Israelites were conducted through the Wildernesse from Aegypt to Canaan And in that it is said Pillars of smoake meaning that the Saints ascend up directly and upright like pillars of smoake and so are called by comparison Againe as smoake is darke and hindreth the cleare sight of any thing as the cloudy pillar was darke to the Aegyptians Exod. 14. 20. so is the glorie and beauty of the Spouse to the carnall eye and she is very obscure to the world because of her afflictions in this life which were resembled unto Abraham by a smoaking Oven Gen. 15. 17. Or lastly by Pillars of smoake may be meant the sanctitie and holinesse of the Spouse and then the expression is taken from the sacrifice under the Law of which the earthly matter was turned into ashes and the other part ascended up in a flame of fire as appears Levit. 1. 16. 4. 12. 6 10. So the Spirituall sacrifice of the Spouse ascendeth up to God on the Altar Christ by the flaming fire of the Spirit resolving the earthly matter to ashes remaining beneath and the other to smoake ascending up to God Thus the Spouse ascends like Pillars of smoake her qualification in respect of odour and perfume followeth Perfumed with myrrhe and frankincense withall the powders of the Marchant Perfumed or becensed with myrrhe to wit perfumed with the sweet graces of the Spirit and made a sweet odour by Christ unto God The Spouses appearance is sweetly set down under precious aromatick odours wherewith she is perfumed but indeed she receiveth this from her divine head who is the fountaine of all spirituall odours as appeares in Psal 45. 8. Now these odours are no other then the sweet graces of Christs Spirit communicated with his Members wherewith Christ as by the reflection of his owne Spirit is infinitly delighted And frankincense Myrrhe was one of the first ingredients that was used in the holy oyle and frankincense in sweet perfume Exod. 30. 23 34. which perfume prefigured the mediation of Christ the Angell that offered much incense with the prayers of the Saints that is he mixeth the precious odours of his merits with the sacrifices of the Saints making their prayers and praises finde acceptance with God as Acts 10. 4. 31. And thus is the Church also made through the intercession of Christ to be sweet and savourie as it is said in Psal 45. All her garments are Myrrhe Aloes and Cassia The Saints then are very redolent and savourie through Christ It is added With all powders of the Merchant With
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
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
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
what an alteration it makes in men how far it changeth them from that which they were before downe goeth the power of the flesh where it commeth An example of it you may see in the Apostles of Christ how weake and how fearfull were they at Christs sufferings but after the holy Ghost came downe upon them in the day of Pentecost of a company of weake and trembling Lambs they became so many mighty Lyons they feared not the whole world So it is with all Saints they be heavy and lumpish and dull when the flesh hath the stroke and beareth the sway every small impediment is a hinderance and ministreth some excuse to keep them back and the excuses seem also to be reasonable but when the touch of the holy Spirit commeth that Christ put in his hand at the hole of the doore then there is a quicknesse a life and moving then nothing can let but they will seeke Christ It is a wonderfull change and alteration that the Lord makes in man when he putteth downe the flesh and raigneth himselfe by the power of his Spirit We remaine dull slow fearfull weake and negligent because we rest in our owne power so much and in the power of the spirit so little Object But some will say Doth not Christ dwell alwayes in the hearts of his people How then is it said that Christ knocketh to have them open unto him and let him in and they make excuses to put him off Or how is it then that he toucheth them with his spirit now which they had before Answ We must note that there be degrees of the measure of the gifts of the Spirit The Apostles had the spirit before Christs ascension but not in that measure as afterward so also Christ dwelleth in all the Saints even in those that have the least sparke of true light but he knoketh to have them open the doors of their hearts wider and to receive him after a more full manner And thus we have the Psalmist saying Lift up your heads yee gates and be ye lift up yee everlasting dooes and the King of glory shall come in Psal 24. we must set our hearts wide open that Christ may come in and reigne over us and wholly sway us by the Scepter of his Spirit Secondly Observe That Christ never so deserts his Spouse but leaves something behind him which makes her sensible of his absence and restlesse in her desires after him Hence the Spouse is troubled in spirit sorrow and calamity presently fell upon her when she faith My bowells were moved for him That is my heart was affectioned towards him all my inward affections and powers of my mind were moved with griefe and sorrow I was restlesse in my spirit after him nothing in the world would content me but the injoyment of my beloved and communion with him whom once I enjoyed with unspeakable delight These and such like affections was the Spouse moved withall The Spouse is not only affected inwardly in her mind but she is also stirred up to seeke after her beloved as appears in the following verse VERS 4. I rose to open to my beloved and my hands dropped with Myrrhe and my fingers with sweet smelling Myrrhe upon the handles of the lock THe Spouse stayeth not in bare motions of the mind as many have some touch off but they vanish againe but she ariseth to open the doore unto her beloved it is not now grievous to her to put on her Coat and to put her feet into the dirt being quickned by the Spirit of Christ In this Verse we have First a gracious action of the Spouse she ariseth to open to her beloved Secondly the grace that followeth this action her fingers drop pure Myrrhe c. I rose up to open c. or I my selfe rose up She is no more negligent and sluggish but active and stirring to open to her beloved she acts now because she is acted by the Spirit of Christ Hence Observe That the Saints are very active for Christ when they act in the power of the Spirit It s like the Spouse had much stirring with flesh and blood before but she was never able to arise and open to her beloved till she moved in the strength of the Spirit of Christ Christ tells his Disciples The flesh is weake but the spirit is strong and willing Nothing but the power of the spirit can make us open our hearts wide for Christ the King of glory to come in In the next words she magnifieth the graces of her beloved saying And my hands dropped with Myrrhe and my fingers with sweet smelling Myrrhe upon the handles of the lock She could touch nothing with her hands nor lay her fingers upon nothing where he had put in his hand but all did drop with Myrrhe even with pure Myrrhe for her meaning is this that her beloved did but put in his hand and yet he had left even by his touch such abundance of sweet graces that wheresoever she toucheth her hands drop with the same My hands dropped Myrrhe or the Oyle of Myrrhe which distilleth out of the Myrrhe tree What Myrrhe is hath been shewed before in Chap. 1. 13. She meaneth that Christ left such a plentifull and pleasant smell behind him that even she comming after his departure had such abundance of it as if she had such store of Myrrhe as would have made her hands to drop And my fingers with sweet smelling Myrrhe or passing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Transivit myrrhe that is thin and pure myrrhe that is more fragrant and sweet by this passing or pure myrrhe is commended the excellency of Christs graces as that before the abundance of them This seemes to denote the sweet odour of her services that her longing and seeking after her beloved was acceptable with the Lord and of sweet smell in his nostrils for by her hands wee may understand her holy actions anointed with the oyle of myrrhe that is the spirit of Christ as the holy in the Sanctuarie was made of pure myrrhe which did presigure the same Exod. 30. 23. or wee may understand it of the grace of Christ which he left behinde him as a sweet odour to draw her to himselfe when he put in his hand at the hole of the doore which she is now sensible of Upon the handles of the lock that is those fleshly locks or barres which kept out Christ from entering which are now beaten downe by the power of the spirit and of those divine anointings of Christ her heart being anointed by Christ all those barres of opposition that the flesh with all its reason and wisedom are now beaten down and subdued so that Christ may freely enter and come in and take the whole command of all the affections of the soule and reigne as Lord and King this is the vertue and power of the Spirit Hence Observe First That the Spirit and its graces are very sweet and fragrant They are pleasant
and sweet and therefore compared here to myrrhe The graces and prayers of the Saints are said to be sweet as it is Revel 8. 4. Christ ming leth them with his owne sweet odours and so perfumes them before his Father The wicked are abhomination to the Lord because he abhorrs them their services and whatsoever in them is but the righteous man is his delight Prov. 15. 8. Christ will burne up sinne and consume all the drosse of his Saints and accept that which is sweet of his owne spirit in in them All the actions of the flesh are nothing but sinfull workes but the actions wrought by the hand of Christ the finger of God and power of Spirit these actions are sweet holy and gracious Secondly Observe That the sweetnesse of the Saints proceeds from Christs sweetnesse Christ first leaves myrrhe and the fingers of the Spouse drop myrrhe He was anointed with the Oyle of gladnesse above his fellows and out of the fulnesse of his divine annointings we receive grace for grace The head being anointed the oyle ranne downe to the skirts of Aarons garment wee have all from our head grace for his grace love for his love priviledge for his priviledge he is a sonne so are wee sonnes we are heires of heaven as he is heire of God all his dignities offices priviledges graces and preferrements are ours So that looke whatsoever grace or priviledge is in the head it descends downe to the Members who share with the head in every vertue so that all our graces are from his grace our life from his life our myrrhe from his myrrhe It followeth in the next verse VERS 5. I opened to my beloved but my beloved had withdrawne himselfe and was gone my soule failed when he spake I sought him but I could not finde him I called him but he gave me no answer HEre wee see the troubles and sorrows which befall the Spouse because of her former negligence and securitie Christ will not let her lye asleep on her bed of ease but will come to awaken her In the verse wee have First The action of the Spouse I opened to my beloved Secondly The discouragements of the Spouse and they are three First Christs leaving of her My beloved had withdrawne himselfe Secondly Her inward griefe and sorrow My soule failed c. Thirdly She had no answer notwithstanding all her seeking I sought him but he gave me no answer c. I opened or I my selfe opened to my beloved as before this noteth a further degree of grace in the Spouse that she did not only rise up but opened the doore giveth up the strength and power of heart and affections unto him willing that the everlasting King of glorie should come in and reigne there Hence Observe That gracious affections produce gracious actions Where there is the truth of affection it will discover it selfe in holy action after her affections were moved she presently openeth to her beloved The will minde and understanding guide the outward man therefore if these be touched and wrought upon it will quickly appeare in outward action as soone as her bowels were moved and that her fingers dropt myrrhe she shews the truth of her affection in opening unto and making after her beloved Thus much for the action of the Spouse her discouragements follow But my beloved had withdrawne himselfe Withdrawne or passed away to wit secretly and quietly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Transivit particularly also putting up the great injurie of refusall that shee had offered him passed by to wit the doores and so went away The doubling of the complaint for his departure sheweth her passion and griefe in that she thought he had been at the doore when she opened but now he was gone she could not enjoy his presence and favour as formerly she had to her unspeakeable comfort This is strange that he calleth and knocketh when she was asleep and lay in her bed and now when she is risen out of her bed and openeth the doore to let him in he withdraweth himselfe and will not be seene her unkinde dealing did deserve this Hence Observe That Christ doth sometimes withdraw himselfe from his Saints according to their sense and apprehension So God did withdraw from Christ when he cryed out My God my God why hast thou forsaken me but yet at that time God was neere him and did uphold him by his power and so for the Saints such desertions as these proceed from love from him that doth withdraw himselfe he doth it of purpose for their good and that out of a singular love but seeing Christ doth alwayes dwell in the Saints how can it be said that he doth withdraw himselfe out of their sight especially when he hath made their hands to drop with myrrhe This is out of question that Christ is alwayes present in the souls of the faithfull and yet to their thinking and apprehension he seemeth to be absent He doth still support them by his power and spirit and yet they have not the lively and comfortable feeling of his presence which they desire and sometimes happily did enjoy Then the heart is troubled then they mourne then they seeke and call after him for shee saith My soule failed when he spake My soule went forth or it left me and was gone it failed and fainted within me I was as one without life even as one dead through feare and griefe The departure of the soule from the body is death she was now as it were in a swoone or halfe dead for the time Alas now shee is afraid that her unkinde dealing should cause him to forsake her Who is able to expresse the griefe and sorrow the godly soule hath when it seeketh to feele the consolation of Christ and he hideth his face True it is that the Spouse could not lament she could not open the doore seeking and calling after him unlesse he were present and did worke these things in her for all these things proceed from his grace but yet he doth seeme to be absent which makes her crye out my soule my strength my life my comfort is departed from me When he spake When he spake or while he was speaking or rather because of his Speech to me which I had neglected for however the Hebrew will beare both yet I thinke the latter most agreeable with the purpose of the Spouse which is to agravate her offence and also to shew the miseries that she fell into for so great neglect So the sence is My soule failed because of speech or for the words which he had used when he so lovingly called unto me as before in verse 2. saying Open unto me my sister my love my dove my undefiled for my head is full of dew c. Now when the Spirit had moved upon her heart and affections then she remembred the words of her beloved Hence Observe First That Christ's words makes after impressions in the hearts of the Saints though
apprehension of his presence Secondly Observe That Christ doth not long together hide his divine presence from his Spouse It is true he may veile himselfe for a while and withdraw his light and comfort from the soul though he take not away his love yet he may suspend the acts of it he may seem to frowne and to hide and ecclipse himselfe that the soul for a while looseth sence and feels not its owne happinesse Now when it is thus with a believer Christ is gone the comfort and assurance of his love is gone joy and love and delight and all is gone O how disconsolate and sad is the soul then this is very irksome to the soul that is indeared to Christ and desires his communion yet notwithstanding these things are but short Christ will not be long absent from his Saints his great delight and affection towards them will constraine him to manifest himselfe Joseph concealed himselfe for a while but he was much streightned in his spirit untill he had made himselfe knowne unto his brethren So it is with Christ he may keep at at a distance from his people for a while but it will not be long before he returne againe and manifest himselfe unto his Spouse Now followeth the end of Christs going downe into his Garden Viz. To feed in the Gardens to gather Lillies First Christs end in going downe into his Garden is to feed there that is to associate himselfe and communicate with his people in the graces of his owne spirit eating his owne pleasant fruits as in Chap. 4. 16. And also to Feast and refresh his people with divine things giving them of the heavenly Manna to eat and of the River of life to drinke he doth impart unto his Saints the graces of his spirit he doth refresh his Gardens Viz. All his particular Churches with all variety of Heavenly dainties Hence Observe That Christ doth associate himselfe with his people abundantly satisfying their souls with his sweetnesse He feeds in the Gardens by communicating of himselfe and his glory unto his Saints You may remember in Chap. 5. 1. Christ declares that he had eaten his honey with his honey-comb and here he feedeth in the Gardens The Prophet saith He shall seed 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 Isa 40. 11. So that Christ doth plentifully and sweetly and that with the greatest care that possible can be feed and refresh his people Another place paralell to this is in 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 field in a fat pasture I will feed my slocke and cause them to lye downe saith the Lord God I will seeke that which was lost and bring back that which was driven away I will bind up that which was broken and strengthen that which is sicke and destroy the fat and the strong and feed them with judgement Here is store of all supply yea suitable supply for every want a fit salve for every soare Thus we see Christ doth feed in his Gardens he doth communicate himself his spirit and makes a comfortable supply to all our wants Secondly Christs end in going into his Garden is to gather Lillies that is to accept the sweet-smelling fruits of his owne graces growing in his Churches or to gather his people to himselfe which are as Lillies among thorns Christians are compared to Lillies for their purity and whitenesse being cleane through the word as the Apostle saith that is through Christ who is the word The Lillie as it is white and glorious so it is a very tall goodly plant therefore the Spouse is compared to it Other men are compared to thornes because they are noxious and hurtfull they are good for nothing but to cumber the ground and to be offensive and to be burned So the wicked are compared to such because they are hurtfull and offensive but the Saints are compared to Lillies for beauty and fairnesse Hence Observe That the Saints are beautifull persons Here they are compared to the glorious and beautifull Lillie God cloatheth Lillies of the field with excellent beauty their glory is brought into competition with Solomons whose glory came far short of the Lillies whitenesse and beauty and if God take care for Lillies will he not take care for you O yee of little faith Mat. 6. 29. Doth God care for Lillies that are to day and to morrow are cast into the Oven and shall he not care for these living holy Lillies Yes undoubtedly he will Christs argument is undeniable he that puts such a beauty upon the poore plants that flourish to day in the morning and wither before night he that puts such beauty upon the grasse of the field will he not put more excellency upon his Saints Without question he will The Saints are as faire and much fairer in Gods eye then all the Lillies of the field The Church is said to be cloathed with the Sun in Revel 12. 1. That is she was cloathed with God and with Christ with the Spirit with the white robes of his righteousnesse and therefore she must needs be glorious And the Armies in Heaven which are the Saints that follow Christ are said to be Cloathed in fine linnen white and cleane Rev. 19. 14. The Saints are a chosen people to be holy and without blame before him in love Ephes 1. 4. God looks upon the Saints without blame not as concerning the flesh and the carnall mind which is enmity against God but according to the Spirit and the new man which is created of God after his owne image And thus Christ is said To wash and cleanse his Church by the washing of water and the word that he might present it to himselfe a glorious Church not having spot or wrinkle or any such thing but that it should be holy and without blemish Ephes 5. 26 27. This is the pure holy and glorious condition of the Spouse The Saints are Lillies being cloathed with the white Garments of Christs righteousnesse not having any naturall or fleshly glory of their owne The whitenesse and purity of the Saints is borrowed as the Moone borrows all her light from the Sunne so the Saints derive their glory and excellency from Christ Lastly in that she saith the end of Christs going into his Garden is to gather Lillies Hence Observe That Christ doth graciously accept of the fruits of his owne Spirit Christ planteth a Vineyard and delighteth to eat the fruit thereof and so in Chap. 4. 16. Let my beloved come in and eat his pleasant fruits That is let him accept of and partake of all the fruits of his owne spirit fruits of union and fruits of communion when Christ becomes as a dew upon Israel Israel becomes his pleasant plant and is found to be fruitfull in
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
way they might most labour for their preferment they take up a consultation about the calling the Church of the Gentiles What shall we doe c. That is what furtherance or help shall we afford her to stablish and settle her in the truth In the day she putteth day a part of time for the prefixed and set time with God wherein he would accomplish the calling of the Gentiles And that is the time that She shall be spoken for When she shall be spoken of or wherein speech shall be of her that is when the fame of her conversion shall come abroad into the world this Hebrew speech to be had of her or in her may be understood two wayes For or Against her For her that is when any make honourable mention of her doth praise or commend her or the like Against her is when a people is turnd to God the wicked of the world doe presently oppose them as the people spake against God and against Moses Num. 21. 5. Now from these words thus opened Observe First It is the duty of strong Christians to assist and helpe those that are weake What shall we doe c. What aid or furtherance shall we yield unto this our little Sister And thus should Saints doe when God hath given them strong evidences of his love they should shew their love unto other of their brethren and this was the charge Christ gave unto Peter When thou art converted confirme thy Brethren Secondly Observe That faith makes men famous The Gentiles were not thus talked of among the people of God before their Conversion though for Learning Arts Valour they were the men of name in the world and accounted the honourablest of all the earth but it 's a greater honour to be godly to belong to the Spouse of Christ then to have all glory and praise in the world beside True fame is onely to be had in godlinesse Thirdly Observe That when a people turne to God they are the talke of the world This is if we take it for speaking against the Spouse it is said the wicked set their mouths against Heaven and so against all the Saints a people are never so much made the by-word and scorne of the world as when there is any appearance of God among them The appearance of God in the Saints is the object of the worlds hatred Hitherto reacheth the question propounded as it were by way of consultation and advise Now followeth the answer VERS 9. If she be a wall we will build upon her a Pallace of Silver and if she be a doore we will inclose her with boards of Cedar THis Verse containeth an answer unto the former question in which is set out unto us yet metaphorically and under figures the resolution of Christ and his Spouse what they will doe and what way they will take when the Gentiles shall come in their fullnesse And here they are brought in as men consulting and taking advise to place and plant great store of people and that they will enlarge their rooms and make their Situation glorious If she be a wall A wall is for strength and defence and by the figure Synechdoche is put for Towns and Cities to which they belong Cities are often described by walls gates barrs c. 2 Chron. 8. 5. Revel 21. 12. Hereby is meant the faith and salvation of the Saints as thou shalt call thy walls salvation Isa 66. 18. And we have a strong City salvation will God appoint for walls and bulwarks Isa 26. 1. We will build in it a Pallace of Silver Wee Christ and his Spouse will build a Pallace that is we will not onely enlarge our walls for their sakes but we will provide all things for their entertainment as may be delightfull unto them Silver is a precious thing in esteeme and here it notes the purity excellency and durablenesse of this Pallace adorned with the Spirit that so this glorious Pallace might be builded for an habitation of God through the Spirit Ephes 2. 22. And thus the glory and excellency of the Spouse or New Jerusalem is described by the glorious City in Revel 21. It 's added And if she be a doore c. The doore or gate of a City is for entrance and sometimes signifies the strength and safety of a City and therefore it 's added We will enclose her with boards of Cedar that is with durable strength for Cedar will not rot or worm-eat as Writers affirme for the durablenesse thereof see 2 Sam. 7. 2. 7. So that if they feare any to hinder their entrance or being entred feare any annoyance from abroad they need not fear for they shall have strong and pleasant walls and mighty and durable gates safely to defend them Hence Observe That the Lord doth make a glorious and plentifull supply for his Church in all states and conditions This indeed is the summe of the whole Verse that whereas the Church of the Gentiles seemed little and to have no breasts here the Lord promises her to make her walls salvation and that shee should be built the City of God and a pretious Pallace for the King of glory to dwell in and be the Temple of the most high she should be a glorious Pallace of Silver most excellent and pure builded for an habitation for the Spirit and her gates should be sanctified as in Nehem. 3. and she should have a defence round about her being enclosed with Cedar strong and durable and very sweet Thus the Inhabitants of the holy City the New Jerusalem were guarded by Angells and conducted into the holy Temple Revel 21. 12. 27. Now followeth the reply that the Spouse makes to this VERS 10. I am a wall and my Breasts like Towers then was I in his eyes as one that found favour THe Church of the Jewes was at that time when this Song was written a wall or indeed a City the glorious City of the great King and Breasts she had to nourish her Children and the Lord dwelt in the midst of her as in his Pallace but she speaketh here rather of the Gentiles according to the promise of Christ to them for when those things should be performed towards the Gentiles as was promised then they would be a glorious City and her Breasts would be as Towers But if it be objected how could the Church of the Jewes speake this of the Church of the Gentiles in the time past or present and not in the time to come why did she not say then I shall be a wall c. This may be answered two wayes First That the Hebrews doe use the preterperfect tense sometimes for the future Or Secondly Thus that in the certaintie of faith she speaketh of that which was to come as if it had been come Here are three things which the Spouse glorieth in concerning her happy estate at the comming in of her little Sister the Church of the Gentiles First That she is then a wall even
and he shall send you another comforter c. And the comforter which is the holy Ghost whom the Father will send in my name c. John 14. 16. 26. And Christ saith that he will send the Comforter Iohn 15. 26. But when the Comforter is come whom I will send you from the Father c. The Father sends the Spirit in Christs name and Christ sends him from or in the name of the Father Lastly the Comforter is said to come of himself Ioh. 16. 7. Thus it was in the creation of the world Gen. 1. 1. God or Elohim created the heaven and the earth In which place the verb bara being of the singular number doth signifie the most simple essence of God and the Substantive Elohim being of the plurall number notes out unto us the Father Sonne and Spirit So all the works of creation redemption calling glorification are joyntly and also variously and promiscuously attributed to the Father Son and Spirit So here we will make c. The Father Son and Spirit do joyntly work in the adorning of the soule Hence observe First That workes of grace are very glorious works The excellency of the worker sets forth the excellency of the work God made all things very good at the first And as for man let us saith God make him in our owne image which phrase in our image signifieth the unity of the essence of God now this image was very glorious and is called the glory of God Rom. 1. Now all the works of God are glorious The heavens declare the glory of God and the firmament sheweth his handy-worke Psal 19. 1. But much more glorious is the work of grace or the new creation made upon the soule which is the renewing of it according to the image of God Col. 3. 10. And a changing of the soule into the same image 2 Cor. 3. 18. This image is a glorious image and it is a glorious work to frame it upon the soule This work is so glorious that it commends the work-man and framer thereof and the worker of this grace is so glorious that his worth magnifies the works that he doth Secondly observe That all our graces both in the beginnings and encreasings of them are from God Christ is called the beginner and finisher of our faith Heb. 12. 2. He is the Alpha and Omega the first contriver and the last finisher of all our work hee that hath begun a good worke in us is the same that must perfect that worke untill the day of Christ Every good gift as also the increase thereof is from God Jam. 1. 17. The Apostle attributes all praise to him that is able to doe exceedingly abundantly above all that we aske or thinke according to the power that worketh in us Eph. 3. 20. It is a magnificent power that worketh in us and that power only can worke abundantly more for us As our bodies came naked into the world so did our soules Ezek. 16. 4. It is the Lord that decketh and adorneth us with grace vers 12. 14. It is from Christ we must receive gold to enrich us and white raiment to cloath us Rev. 3. 18. We put on the new man as garments which are additions to our nature given us of Christ wee are poore it is hee that doth enrich us naked he cloaths us deformed he beautifies us miserable he makes us happy in a word he works all our works for us Borders of gold with studs of silver Now we have the work it selfe commended to us in two degrees 1. In borders of gold 2. In studs of silver Borders or rowes the word is the same that wee had in the former verse and signifies an orderly disposition of things setting of them in frame and order as in a row Rowes of gold The word Zahab is rendered gold from the clearnesse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Aurum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Splendor coeli qui similis est colori auri and brightnesse of the colour of it for the clearing of the Heavens comming from the North is like the colour of gold This sheweth the excellency of the matter from which this form is made to wit of gold Rows of gold he spake of rowes in the former verse but here hee addeth rowes of gold which implyeth an addition and enlargement of grace With studs of silver The word translated studs signifies some little point or print fathing coming of fixing or fasting a thing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vnde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Punilum a figendo vel insigendo plurali 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Puncta Buxt in lex 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Greek translation readeth it thus wee will make likenesses for thee with prints of silver The Apostle useth the word stigmata marks speaking of suffering hee calls them the marks of the Lord Iesus Gal. 6. 17. Some understand here by the borders of gold the foundation of a Christians hope the very ground work of his faith and the studs of silver to be the superstructure put into the edifice or building according to that of the Apostle where he exhorteth the Hebrewes not to stay at the foundation or ground-work but to goe on to perfection Heb. 6. 1. And because wee are saved by the foundation and not by the edifice built thereon according to 1 Cor. 3. 10. So referring the first to our justification and the second to our sanctification as to the fruits flowing from our sanctification that is works of sanctification Others understand the words for the increasing of graces and the bringing of the Saints from glory to glory 2 Cor. 3. 18. From one degree of grace to another and this is taken from the nature of Gold because it will be beat out to a very large substance And as for the prints of silver they make it an allusion to that place in Prov. 25. 11 12. where it is said a word spoken in his place or aptly is like apples of gold with pictures of silver As an ear-ring of gold with an ornament of fine gold so is a wise reprover upon an obedient eare Which doth declare unto us that reproofs well given and well taken are as beautifull ornaments unto the Saints Or wee may understand it of the glorious Ordinances and graces that should be dispensed in the times of the Gospel and how they should far exceed those carnall ordinances under the Law according to this the Lord speaks in Isa 60. 17. For brasse I will bring gold for iron I will bring silver and for wood brasse for stones iron c. This was a promise that the Lord in the dayes of the Gospel would make all things better and make a through-alteration of Ordinances hee would demolish all carnall Ordinances and set up those that are spirituall We may understand the words to be a promise of a new supply of graces and strength that Christ would give unto his Church or of the glorious ordinances and graces