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
as poore yet making many rich as having nothing yet possessing althings They were not so indeed but reputed to be such or they were like unto those that were so indeed but they had but the shaddow of afflictions Hence it is saith the Apostle that we faint not though the outward man perish yet the inward man is renewed day by day 2 Cor. 4. 16. We have new supplies of strength every day And saith the Apostle our afflictions are but light but our glory we expect is weighty our afflictions are but momentary but our glory is eternall that our glory far exceedeth our afflictions Because the Sun hath looked upon me The Church gives a reason of her blacknesse to the end the Daughters of Jerusalem might not be offended with her and that because shee was under the scorching Sun of Persecution Hence Observe The afflictions of the Saints are many times causes of offence to weake Christians As for such as are meant in the Parable of the stony ground they are wholly offended when the Sun of Persecution ariseth on them mat 13. 21. but not onely such but the Saints themselves by reason of weaknesse are much cast downe All of you saith Christ to his Disciples shall be offended because of me this night for it is written saith he I will smite the Shepheard and the Sheep of the flock shall be scattered abroad Mat. 26. 31. By reason of their weaknesse their hearts fail'd them and they left Christ But this proocedeth from the distemper of their spirits and from the flesh for they ought rather to doe as the Apostle saith of himselfe and the rest of the Saints Being justified by faith we rejoyce in tribulation knowing that tribulation bringeth experience experience patience patience hope and hope maketh not ashamed because the love of God is shead abroad in our hearts Rom. 5. 3. So that we being justified and freed from sin and from the evill of affliction it should make afflictions and tribulation so wellcome unto us as that we should not be troubled or moved at them Secondly Observe That it is incident to the most godly in the World to have tribulation and affliction in the flesh So saith the Apostle All that will live godly in Christ Jesus shall suffer persecution 2 Tim. 3. 12. And therefore it is that Christ asked his Disciples whither they could be Baptized with his Baptisâ—ne and withall tells them that they should drink of his Cup and be baptised with his baptisme Mat. 20. 22 23. That is you shall indure afflictions like to mine and such as shall be my entertainment in the World the same shall be yours And againe he saith if we will be his Disciples we must take up our crosse and follow him Mat. 16. 24. there are many that seeing the crosse will step out of the way but saith Christ my Disciples must not goe out of my way to shun the crosse but rather take it up and follow me who have endured the crosse and despised the shame Heb. 12. 2. for the afflictions which we suffer in this life are not worthy of the glory which shall be revealed Rom. 8. 18. Satan desired to sift Peter as wheat Luke 22. 31. Now wheat is one of the purest sorts of graine and therefore requireth the most sifting So the Saints and the purest of them doe many times endure the greatest siftings and trialls Now although God doth dispense outward things alike to all and causeth the sun to shine and the raine to fall upon the good and upon the bad yet he hath different ends and worketh severall effects by thus his dealing He afflicts the Saints to purge and purifie them but he afflicts the wicked to destroy them As Gold is purged by the fire so by fire is stubble consumed as Wheat is cleansed by sifting so chaffe is scattered abroad as the Sun causeth a dirty Channell to stinke so it causeth the sweet flowers to give a fragrant smell Hence it is that Job saith When he hath tried me I shall come forth like Gold Job 23. 10. God doth chastise his people saith Augustine that we should not bee over-greedy of these things which in this world are August de civit dei lib. 1. cap. 9. Vt nec bona cupidius appelantur quoe mali quoque habere cernuntur nec mala turpiter evitentur quibus boni plevumque affiâ—iuntur common to the wicked neither with basenesse and reproach shun those evills which wee see for the most part happen to the godly My mothers children were angry with mee Such as were neerly related to her and did professe themselves of the same faith and had been â—one one society with her Hence observe 1. The greatest enemies of the Church are such as are the neerest in relation unto her Where there is the greatest sympathy when divided turns to the greatest antipathy Hereof David complaineth I am become saith he a stranger unto my brethren and an alien unto my mothers sonnes Psal 69. 9. Such was the enmity of Cain towards Abel of Esau towards Jacob of Absolom towards David and as in naturall relations so it is in civill relations and in some sort in spiritual relations for they that professe themselves of the Church are great enemies unto them that are faithfull in their own Society Secondly Observe That the greatest pretenders to religion holinesse prove many times the greatest enemies to the same Many will pretend godlinesse and yet are haters of that godlinesse which they do pretend The Prophet describeth such as these in Isa 48. 1 2. Such saith he are called by the name of Israel and are come forth out of the waters of Judah which swear by the name of the Lord and make mention of the God of Israel but not in truth nor in righteousnesse For they call themselves of the holy Citie c. Here we have a people as formall as possible can be they are called by the name of Israel they glory and rest in legall shadows and they did swear by God professing to serve him by making mention of his name they loved to be named by the holy City of Jerusalem but all this was not in righteousnesse but they used all these things falsly and to deceive Such were the false Prophets and false Brethren of the Jewish Church such were the Scribes and Pharisees in Christaâ—ne None pretended more holinesse and strictnesse in respect of outward formes then the Pharisees did Josephus saith they used a very austere and strictkind of life did not adict themselvs to any delicacy Josephus Antiq. lib. 10. cap. 2. but diligently follow that which their reason induceth them unto they honour their Elders neither dare they reply or reproach them for their admonitions Beside the Scripture sheweth how strict they were in legall observances I was as touching the law saith Paul a Pharisee concerning zeale persecuting the Church and touching the righteousnesse of the law blamelesse Phil. 3. 5
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
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
Prophet Isaiah compareth the pride of the Jewes and their pharisaicall presumption upon their owne merits to the mountains as likewise too much dejection of minde to the valleys declaring that by the preaching of John Baptist to prepare the way of Christ Every valley shall be exalted and every mountaine and hill shall be made low and the crooked shal be made straight and the rough places plaine Isa 40. 4. That is such as in their owne conceit of workes are exalted like mountaines shall be cast downe by the ministery of the word and such as are dejected and cast downe in their spirits shall be comforted and raised up To the godly are incident smaller imperfections which are common to all the Saints and they are compared to little hils according to that of the Apostle Wee know that the Law is spirituall but I am carnall sold under sinne saith he for I allow not that which I doe for What I would that I doe not and what I hate that I do Rom. 7. 14. 15. And these smallest imperfections are great enough to separate us from God were it not for Jesus Christ But saith the Apostle There is no condemnation to them that are in Christ Rom. 8. 1. The Church doth yet further declare the manner of Christs comming VERS 9. My beloved is a Roe or young Hart behold he standeth behinde our wall he looketh forth at the window shewing himselfe through the lattice THe first clause of this verse would better have been placed in the eight verse it being the same for substance with it and only an illustration thereof we have the manner of Christs comming set forth by a comparison taken from a Roe or young Hart. Christ in approachings and drawing nigh to his Church is first compared to a Roe for swiftnesse because the Roe is a creature light of foot as appears 2 Sam. 2. 18. And so is a Fawne or young Hart as appears 2 Sam. 22. 34. where David praising God for victories saith He maketh my feet like Hindes feet that is very swift and nimble So that what the Church declares by this comparison is that Christ is swift and nimble like a Roe or young Hart to draw neer and comfort her Hence Observe That Christ is ready and maketh much speed to helpe and comfort his Church Whither we take the meaning of the words for Christs approaching neer the soul in the discoveries of his love and grace or Christs comming in the flesh for the more generall comfort of his Saints yet in both Christ is swift and ready and delayeth not when the appointed time is come Christ is more ready to helpe his Saints then they can imagine he is neer unto them that doe not thinke of him and he is most strong when his people are most weak Hence it is that the Prophet crieth out in his extremity saying Hast thee O God to deliver me make hast to helpe me O Lord Psal 70. 1. And againe he saith I stretch forth my hands to thee my soul gaspeth after thee as a thirsty Land Heare me O Lord and that right soone for my Spirit waxeth faint hide not thy face from me lest I be like one which goeth downe to the pit O let me heare of thy loving-kindnesse betimes in the morning Psal 143. 6 7 8. And in Psal 9. 4. O satisfie us early with thy mercy saith the Psalmist that is early in the morning after the darke night of afflictions Thus the Church listning and looking after Messiah's approaching shee having seene him but afar off now in the next words shee exulting-wise seeth and declareth him to be far neerer and introduceth him in a familiar way speaking unto her Behold he standeth behind our wall he looketh forth at the window shewing himselfe through the Lattesse The Church doth here signifie a more neer communion with Christ then shee had before when he was leaping upon the Mountaines and Hills and yet not so neer but the sight shee now had of him was imperfect there was still a wall betweene her and him which separated them The Church within doth see Christ but as under her walls looking in by the windowes and grates This neer sight and yet imperfect sight which the Church had of Christ may be considered three wayes in respect of the impediments to the sight 1. In respect of the Wall 2. In respect of the Windows 3. In respect of the Grates All which impediments were betwixt Christ and his Church Behold he standeth c. Behold is a word of attention as you have heard in the former Verse He standeth Or he waiteth or ministreth for the word that signifieth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Stetit perstitit mansit to stand metaphorically is put for waiting or ministring It is said in Nehem. 12. 44. that Judah rejoyced for the Priests and for the Levites that waited or stood that is that stood and ministred in the Priest's Office And so in 1 Sam. 16. 21. 21. David came and stood before Saul and Saul desired that David might stand before him that is to wait and minister before him This may well be applyed to Christ who is the minister of the true Tabernacle to wait and minister unto his people he waits how and when he may be gracious unto his Saints Hence Observe That Christ waiteth to doe his people good Standing is a posture of one that waiteth Christ is often said to stand and wait upon us for our good as Revel 3. 20. Behold I stand at the doore and knock c. Behind our Wall Some understand by this Wall the Incarnation of Christ when he appeared in our flesh John 1. 14. The word was made flesh and dwelt among us and we beheld his glory the glory as of the onely begotten of the Father full of grace and truth For Christ incarnate stood as it were behind the wall because his God-head was hidden in his Man-hood so that his deity being hidden under our flesh he is said to shew himselfe not fully but through the windows and grates Secondly others understand it of the wall of mans heart for such an expression we have in Jer. 4. 19. the Prophet bewailing the destruction of the walls of the City saith I am pained at my very heart it is in the Orig. I am pained at the walls of my heart Agreable unto this is that saying Behold I stand at the doore and knock c. Rev. 3. 20. Meaning at the doore of the soul The heart is called a Wall and a Door because of the power and Authority of it it rules and swayes the whole body As in Cities the strength of the City is in the gates and the walls there were their seats of justice in ancient times and there was munition stored up for war so that open the gates to the enemy and you give them all Now all the naturall senses and understanding of our hearts are as a wall to hinder us from Christ till
reveales his love to us such a fire must needs kindle and melt our affections without which our hearts will be key-cold and frozen 4. It must be the same spirit that tells our souls that Christ loves us that must make us give up our affections to Christ The spirit of Christ doth sweetly display before the soule the rich free and liberall love of Christ and also with the discovery of his love causes the soul to love him againe The next thing to be enquired into is 1. How Christ comes to be ours 2. How we come to be Christ's Christ becomes ours by such means as these 1. Christ is ours by the free donation and gift of the Father as appears Joh. 3. 16. God so loved the World that he gave his onely begotten Sonne c. 2. Christ freely gave himselfe unto us so that Christ is ours by his owne consent he hath as it were passed over himselfe unto us The Apostle saith Christ loved me and gave himselfe for me Gal. 2. 20. As the Father freely gave his Sonne unto us so Christ freely and spontaneously gave his consent to be ours 3. Christ hath passed himselfe over unto his Church by Marriage although we had nothing to bring to him but poverty and misery yet he tooke upon him our nature to discharge all that he might marry us and so passe over himselfe unto us as a husband passeth over himselfe unto his wife Hence it is that the Lord saith I am married unto you and I will take you one of a City and two of a Family and I will bring you to Zion Jeremiah Chap. 3. Verse 14. 4. And lastly Christ is ours by communicating o his owne Spirit to us for the Spirit is given for thaf end to shew us all things that are given us of God whereof Christ is the chiefe this is that the Apostle tells us when he saith No man knoweth the things of God but the Spirit of God Now saith he we have not the Spirit of the world but the Spirit which is of God that we might know the things that are freely given us of God and thus we have the mind of Christ 1 Corinth 2. 11. 12. 16. Having declared how Christ is ours and that he is ours in the first place before we can be his It followeth that we speak of the reflexion on the other hand and shew how we become Christs The Saints are Christs these fowre wayes 1. Christ hath propriety in us by the donation of the Father God hath made him both Lord and Christ Act. 2. 36. And hath put all things under his feet and gave him to be head over all things to the Church Ephes 1. 22. And now saith Christ behold I and the Children whom thou hast given me Heb. 2. Thine they were and thou gavest them to me John 17. 6. For as in respect of Gods justice we were bought by Christ in our redemption so in regard of his love we were given unto Christ in our Election that he might Redeeme us 2. We are Christs by Choyse I have chosen you out of the World saith Christ John 15. 19. And the Saints are said to be chosen in Christ Ephes 1. 4. And they are called chosen and faithfull Revel 17. 14. 3. The Saints are Christs by Purchase we were in the hand of our Enemies and could not free our selves from the bondage of the Law therefore Christ redeemed us from under the Law Gal. 4. 6. And the Apostle saith we were bought with a price 1 Cor. 6. 20. He was our surety and stood in our stead and was set forth to declare the righteousnesse of God Rom. 3. 26. So then we are Christs by right of redemption 4. And lastly We are Christs by combination and Covenant I entred into Covenant with thee and thou becamest mine Ezek. 16. 8. That is I did make a solemn Covenant or stipulation with thee that I would take thee to be my people Thus much for the mutuall union and communion and for that mutuall interest and propriety betweene Christ and his Church Now it followeth that the Church commendeth Christs feeding He feedeth among the Lilies After the Church had extolled Christ for his love shee praiseth his feeding affirming that to be among Lilies These words are diversly Interpreted because the Hebrew word may be taken either actively or passively If it be taken passively it may be meant of Christs feeding himselfe Or we may take it actively of Christs feeding Viz. his Flock among Lilies Or we may take it for Christs feeding of himselfe and his Church he feeds his Church among Lilies and delights himselfe to be there the one follows the other but especially it is meant of the Church those that are his Saints he feeds them among the Lilies Lilies are such kind of flowers as require a great deale of nourishment and they flourish and prosper best in Valleys and low ground where the soile is most fat and therefore when shee saith He feeds among Lilies the meaning is he feeds his Church and people in sweet pleasant soft and well-smelling pasture he plentifully and pleasantly intreateth those that are his for Lilies we know are faire sweet soft and pleasant and therefore the Church saith that her beloved seedeth his flock among the Lilies which is to let us understand that he feedeth her with most excellent things And it is most sure that there is nothing under Heaven that can be esteemed as a full shadow and resemblance of the Heavenly Manna wherewith Christ feedeth the souls of his Hence Observe That Christ feeds his Church and people fully sweetly and comfortably He feeds among Lilies Agreeable to this is that in Psal 23. 1 2. c. The Lord is my Shepheard saith David or my feeder my Pastor and what is the use he maketh of it I shall not want How is this made good why saith he He maketh me to lye downe in green pastures or in the budding grasse That is in pleasant pastures where greene and tender Herbs doe spring he makes me to lye downe and refresh my self And he addeth He leadeth me beside the still waters or he gently leadeth me unto the waters of rest That is he doth comfortably guide me with sustaining my infirmity he nourisheth me by the refreshing waters of his Spirit The like place we have Isa 40. 11. He shall feed his flock like a Shepheard he shall gather the Lambs with his Armes and carry them in his bosome and shall gently lead those that are with young So Christ leads his people as it were among Lilies and feeds them plentifully with sweet and pleasant things and in his bosome he carries them softly and tenderly that such as are weake may not be wronged Another place suitable to this purpose is Ezek. 34. 14. I will feed them in good pastures upon the high mountaines of Israel there shall their fold be there shall they lye in a good fold in a fat pasture will
that glorious description which the Spouse made unto her of her beloved hath given her to understand what he is We see these Daughters are better instructed now they know what Christ is and therefore desire to know where he is that they may be joyned to him and enjoy his presence and communion now from this further degree of desires in the Daughters Observe That where there are the least desires after Christ in the soule those small desires are increased by Christ Here we see there was a growth of desire in the Daughters of Jerusalem they have ceased to aske what Christ is and enquire where Christ is where they may finde him where they may injoy his presence Christ will cherish the least desires or breathings in the soul after him He will not breake the bruised Reed though never so weake neither will he quench the smoaking flax but will rather encrease it into a flame untill he hath brought judgement unto victory That is untill the blindnesse and enmity of the carnall mind be wholly brought under There is nothing lesse then grace at the first the Kingdome of Heaven is compared to a graine of Mustard seed that is as well the work of grace in the soul as the word of grace in the Gospell is small and contemptible Here those breathings and desires in the Daughters after Christ at the first were like a graine of Mustard seed when they enquire what is thy beloved But now these sparks are turned into flames when she saith Whither is thy beloved gone Againe Whither is thy beloved gone O thou fairest among women From this appellation Observe That if we would be instruments of good to others we should shew forth our selves to be holy and gracious O thou fairest among women The Daughters had a good conceit of the Spouse and thought her to be gracious and holy and therefore her speech took the more with them The Daughters double the question Whither is thy beloved gone Whither is thy beloved turned aside As the Spouse before doubled her description This is my beloved and this is my friend Hence Observe That those that kindle others must be enflamed in their owne hearts Those that speak with experience and confidence doe often make impressions upon the hearers The Apostle John in the beginning of his Epistle to perswade others to imbrace his doctrine he affirmeth That which was from the beginning which we have heard which we have seene with our eyes which we have looked upon and our hands have handled of the word of life he delivered to them That which comes from the heart often goeth to the heart and that which comes from the affections many times reacheth the affections The Apostle Peter saith We followed not deceiveable fables when we preached unto you the power and comming of our Lord Jesus Christ but with our eyes we saw his majesty 1 Pet. 1. 16. O beloved It is an excellent thing to speake of the excellency of Christ from knowledge and experience and this many Christians can doe but the watchmen before-mentioned Chap. 3. 3. 5. 7. had no such knowledge or experience but in them the saying was fulfilled The Pastors are become bruitish and have not sought the Lord they shall not prosper Jer. 10. 21. Lastly in that she saith Whither is thy beloved turned aside that we may seeke him with thee Towit with thee his Spouse Hence Observe That the right way to seeke Christ and the onely way to find him is to seeke him with his Saints Here the Daughters enquire for Christ of the Spouse and to seek him with her for so it is said That we may seeke him with thee We doe not know how God hath appointed us though weake instruments yet as profitable means to further one another in the knowledge of Christ When the two Disciples went to Emaus they talking together of Christ it came to passe that as they communed together Jesus himselfe drew nigh and went with them Luke 24. 13. Though their eyes were holden for a time that they could not know him yet after further communication he lodged with them and sitting at the Table at length caused their eyes to be open and he manifested himselfe unto them And so it is in this place on a suddaine it is revealed to the Spouse where he is whom she seeketh Thus much for the question propounded by the Daughters of Jerusalem Now the resolution of the Spouse followeth in the next words VERS 17. My beloved is gone downe into his Garden to the bed of spices to feed in the Gardens and to gather Lillies THe question in the former verse was not slightly propounded by the Daughters neither was it a bare desire of satisfaction but from strong affections of seeking Christ So the Spouse here doth not returne any slight answer she is not wanting but directly answers to the question for there is no envy in spirituall things because all may share alike therefore she giveth a punctuall answer saying My beloved is gone into his Garden to the bed of Spices c. In the answer of the Spouse observe two things First a declaration whither Christ is gone where he is to be sought and found My beloved is gone into his Garden to the bed of spices Secondly the end of his going downe is also declared and that is To feed in the Gardens and to gather Lillies My beloved is gone downe into his Garden c. The Garden of Christ is his Church as in Chap. 4. 16. 5. 1. The Catholique Church is his Garden and the particular Churches are his Gardens and beds of spices where companies of believers grow in whose hearts are sowne the precious seed of the spirit which the Apostle John calls The seed of God So the Saints become as a bed of spices in the Garden comely and sweet smelling in whom Christs soul delights as in sweet spices Now the Spouse comes to know that Christ is in her he was there present all the time of her seeking but she perceived him not but now he was manifest to her Hence Observe That Christ is never absent from his Saints though they cannot sometimes discerne his presence Christ was with his Spouse when she fainted for want of his presence when she was sick of love and when she made such a diligent search and enquiry after him but she discerned him not all that while but now he manifesteth himselfe unto her so that now she hath a plaine discovery of him when she saith My beloved is gone into his Garden to the bed of spices c. Christ is neer his Spouse as well when she hath not as when she hath the manifestation of his presence God was never neerer Christ upholding him by his divine power then when he cried out My God my God why hast thou forsaken me So the Lord is neare yea in the middest of his people afflicting strengthning and supporting them when they have little or no sight or
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
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
Christ Thus much for the cause the effect follows Therefore doe the Virgins love thee Whence observe Thirdly That the sweetnesse of Christ causeth love in his Saints The Originall of our love is Christs communicating of goodnes to us there is nothing in the streams but what comes from the Fountaine he is the Fountaine of love and sweetnesse who by his streams flowing into our hearts causeth in us to abound a Divine love towards him the fire of his love kindles the flame of our love to him againe our Ointment is from Christs Ointment the head being Anointed the Oile ran downe to the Skirts as it was said of Aaron Love is the inclining of the will to something that is excellent and agreeable to it selfe now the nature of the will is Elicita not Coacta inclined and drawne forth not compelled and constrained The will is absolute and free no violence can be offered to it therefore nothing but the sweetnesse and efficacy of Christs grace can be a Load-stone attractive to draw out incline the will Againe the object of the will is something that is good Bonum est objectum voluntatis sayth the Moralist whither it be Bonum reale a substantiall good or Bonum apparens a seeming good yet both are the object of the Will Hence it is that the transcendent excellency beauty love goodnesse and thato verflowing Fountain of grace and sweetnesse apprehended by the Saints to be in Christ these make him to be the best object these also incline the Will attract the heart and draw the souls of Beleivers unto him Againe observe that the object of the will must be a thing suitable Bonum sibi conveniens a good agreable to it selfe Now such a proportionable good as this is found to be in Christ which is respondent or answerable to all our desires or Capacities he is suitable in all his Offices and communications in his blood for pardon in his grace to adorne us in his love for lost sinners in his fullnesse for empty and poore souls Now when the Saints can take a spirituall view of Christ and observe all the dimensions of his love and sweetnesse they apprehend him to be Summum bonum the chiefest good farr beyond all worldly things though of never so exquisite and delicate an extraction and therefore desire most of all to have the possession of him according to that in Psal 73. 25. Whom have I in Heaven but thee and there is none upon Earth that I desire besides thee saith David Fourthly in that the Church changeth her Speech from the whole to the parts for shee doth not say I but the Virgins love thee Observe That as the whole Church so every Member of Christ hath the sence and feeling of Christs love and graces by the powring forth of his name John 1. 10. Of his fullnesse wee have all received and grace for grace Every Member hath received a measure and proportion from Christs fullnesse The Apostle speaking of the Gift of Continency saith Every man hath his proper gift of God 1 Cor. 7. 7. And so he speaketh concerning spirituall gifts and saith There are diversities of Gifts but the same Spirit and there are diversities of operations but it is the same God which worketh all in all but the manifestation of the Spirit is given to every man to profit withall for to one is given by the same Spirit the word of wisdome c. 1 Cor. 12. 4 6 7 8. And so the whole Chapter goes on and tells us that the Church is the mystical body of Christ and though the body be but one yet the Members are many and that the same Spirit divideth to every Member as it pleaseth himselfe As in the naturall body there is not any one member but receives an influence from the head So it is in the Mysticall body of Christ And againe the Apostle saith in Ephes 4. 7. But unto every one of us is given grace according to the measure of the gift of Christ Christ doth measure out proportionable gifts and graces for every Saint therefore as the whole Church is the Spouse of Christ so is every particular Member and all the priviledges and graces belonging to the whole Church belong to every Beleiver Fifthly Observe Such as are true lovers of Christ are onely those that are holy and pure By Virgins here are not understood those that are single or un-married but it signifieth the chastity and spirituall purity of those that truely love Christ These are chast in their lives holy in their thoughts sanctified in their actions These are not defiled with the World as to give themselves up to uncleane lusts of the flesh nor to commit spirituall whoredome against God the Saints studdy to possesse their Vessells in Sanctification and honour their bodies are the Temples of the holy Ghost they labour to be like unto their head and Spouse holy as he is holy pure as he is pure These are they which are not defiled with women for they are Virgins Revel 14. 4. That is that are not polluted with spirituall Fornication as the Apostle calls it 2 Cor. 12. 2. These follow the Lamb whithersoever he goeth They will not follow Antichrist for their head and guide but they follow Christ though it be with the hazzard and losse of all their worldly enjoyments their love ro Christ is pure and chast like unto Virgins whose affections will not easily be drawn unto any besides their Beloved VERS 4. Draw me we will run after thee the King hath brought me into his Chambers we will be glad and rejoyce in thee we will remember thy love more then wine the upright love thee IN these words we have a second request of the Spouse unto Christ that he would not onely call her outwardly by the voice of the Gospell but forasmuch as the word Preached profiteth not if it be not mixt with faith in them that heare it Heb. 4. 2. that he would open her heart Acts 16. 14. and enlighten her by his Spirit that he would give unto her his Spirit of wisdome and revelation that the eyes of her understanding might be opened that shee might know what is the hope of her calling Ephes 1. 17. In these words there are two things considerable 1. The Prayer of the Church 2. The Reason of it First The Churches Prayer in these words Draw me c. Secondly The Reasons are drawne from the effects or fruits thereof which are two The first in these words We will run after thee The second is set downe in these words The King hath brought me into his Chambers From which effects we have the Churches protestation of ingagement declared by a three-fold respect which shee bears to Christ First shee doth exalt and rejoyce in him We will be glad and rejoyce in thee Secondly her mind or senses are set at work We will remember thy love more then wine Thirdly her engagement of affection The upright love thee
6. Paul had a zeale but not according to knowledge and therefore none more forward to persecute the Saints then Paul none more greater enemies to Christ then the Scribes and Pharisees none more opposite to the Apostles then the devout Jew one that was zealous for legall observances Such have been all Popsh Priests and Prelates and such are all those of whatsoever form distinction or name they be of that impose superstitious orders under the Gospel Let them pretend order or uniformity or whatsoever yet if they impose humane inventions so as to urge and presse them upon the consciences of Saints they are the greatest enemies of the Saints of Christ 3. Observe Those that are ne arest in relation to the Saints and those that pretend most holinesse if such prove false brethren they afflict and hurt the Saints most of all 1. Such are most apt to seduce them draw them from the truth so the Apostle saith Of among your selves shall men arise speaking perverse things drawing Disciples after them Acts 20. 30. Josephus in his Book of Antiquities reporteth that when Jerusalem was besieged by the Romans the Jewes received more dammage by their severall divisions within their City then from the Romans without who were their besiegers so a false brother doth more endanger the welfare of the Saints then an open Enemie 2. Such as are false brethren doe not onely seduce the Saints but grievously afflict them they know how to strike where it will most smart they know the conscience to be the most tender place and therefore aime to oppresse that most When any of our late Bishops had a mind to persecute the Saints they would make use of one that had professed Religion and having apostatized knew the better how to vex the Saints he knowing the most tender place would lay the burthen upon it Julian the Apostate did the Saints more hurt then any persecutor beside so none was more fit to betray Christ then Judas 4. Observe That fals brethren persecute with the greatest heat aâ—â— indignation Of this the Church complaineth here my mothers sonnes were angry with me they were incensed with indignation and with burning heat and choler with wrath and envy they were set against her So the Apostle saith he persecuted the Church with zeale Phil. 3. 6. Zeale carries in it a spirit of indignation Acts 5. 17. The high Priest rose up against the Apostles with indignation It is in the Originall they rose up being filled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with zeale because zeale carries a spirit of indignation along with it And the Text saith Paul breathed out threatning and slaughter against the Disciples of the Lord Act. 9. 1. Which phrase of breathing out threatnings importeth a vehement heat of a heart enraged and burning with indignation They made me c. They did assigne or constitute me they did impose or put upon me the keeping of the Vineyards Hence observe 1. That those false pretenders to Religion before spoken of doe use coaction and compulsion to constraine others to observe their wayes This is like Nebuchadnezar who commanded all to worship the golden image or else they were to be cast into the middest of a burning fiery furnace Dan. 3 6. The Apostle was not of this mind when he saith we have not dominion over your faith but are helpers of your joy 2 Cor. 1. 24. By this the Apostle sheweth that what he was to deliver unto them in the preaching of the Gospel he did it not as a Lord over them but as a servant sent by Jesus Christ to administer joy and comfort unto them and withall sheweth that the Gospel is a Gospel of peace and of joy in the holy Ghost Now if the Apostles might not Lord it over the conscience much lesse those that be inferiour to the Apostles and of much lesse infallibility then they And again he saith Ye are bought with a price be not yee the servants of men 1 Cor. 7. 23. That is doe not enslave your consciences to men in matters divine because hee that redeemed you is King alone over your spirits Now these false members being enraged against the Church they forced her to serve their fancies and pleasures But the Gospel knows no such way of coaction or compulsion it useth no violence to compell men but it shall prosper because of truth meekenesse and righteousnesse Psalm 45. 4. The keeper of the Vineyards It is a hard task they impose upon the Church nothing is more laborious then the husbandry of a Vinyard Hence observe That the pressures and burthens which false brethren impose upon the Saints are very heavy and grievous to be borne Thus it is said of the Scribes and Pharisees that they laid heavy burthens and grievous to be born and laid them upon mens shoulders Matth. 23. 4. That is they presse the strict observance of the law upon the people but saith Christ they themselves will not move them with one of their fingers They will not touch them much lesse will they goe about to lay them on their owne shoulders false brethren are for the most part exactors of those things which they themselves most of all neglect And so in Acts 15. 10. They put a yoke upon the necke of the Disciples which they nor their fathers were able to beare and this the Apostle cals a tempting of God because if they were circumcised according to the law then they were bound to keep the whole law as the Apostle testifies in Gal. 5. 3. Now seeing Christ bare the law for his people it would be a tempting of God for they to goe about to undertake it it being a burthen too heavy for them to beare Again the Apostle speaking of false brethren saith As many as desire to make a fair shew in the flesh who pretend to be very zealous and forward they saith he constrain you to be circumcised only lest they should suffer persecution for the crosse of Christ This they did to avoid trouble and persecution and that thereby they might obtaine the favour of the people in that they were conformable to the customs of the law but neither they themselves who are circumcised saith the Apostle keep the law so that notwithstanding they presse carnall rites and ceremonies upon you it is not out of any affection or zeale they have to the law but to get the praise of men and favour of the people so saith the Apostle they desire to have you circumcised that they may glory in your flesh Gal. 6. 12 13. And the Apostle doth reason it out with the Colossians thus Wherefore saith hee if yee be dead with Christ from the rudiments of the world why as though living in the world are ye subject to ordinances Col. 2. 20. That is why are yee burthened or enthralled with the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signiheth as wel enthralling of our selves to doctrirall errors as ceremoniall rites Neither is it meant of the Jewish
himselfe hath decked them and he doth not so much regard their spots and deformities because he hath by his sanctification and cleansing washed them all away and made his Church glorious to himselfe not having spot or wrincle Ephes 5. 26 27. He will cleanse us by the washing of water by the word it is a promise of free justification and sanctification by faith in Christ And the Apostle John tells us That the blood of Christ washeth us from all sin 1 John 1. 7. That is from the guilt of all sin and also from the filth and staine of sin And Paul in Tit. 2. 14. he hath purified unto himselfe a peculiar people That is he hath separated and consecrated a people holy for himselfe zealous of good works And Christ's blood purgeth our Consciences Heb. 9. 14. Now in that Christ hath washed and purged his Church he hath demonstrated the greatest love and liking unto her according to this we have an expression in Revel 1. 5. where the Apostle saith that he hath loved us and washed us in his blood The greatest demonstration of his love was in that he shed his blood for us for the cleansing of us from our sins Thus the Church is made faire and beautifull in the sight of Christ even by the washings of his blood Againe shee is beautifull in respect of all those graces that Christ hath endowed her withall as faith love hope patience and the like In Ezek. 28. 7. the Prophet mentioneth the beauty of wisdome And when the Church shall obey Christs voice and forsake her owne naturall corruptions it is said he taketh delight in her beauty Hearken O Daughter and consider and incline thine eare forget also thine owne people and thy Fathers house so shall the King greatly desire thy beauty c. Psa 45. 10 11. Thus much for the proposition the comparison follows Thou hast Doves eyes Concerning the comparison betweene the Churches eyes and Doves let us inquire first what these eyes be secondly wherein they be compared to Doves The Hebrew word that signifies an eye doth also signifie a Well or Fountaine because the eye is of a watery 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Oculus pe synecdochen aspectus quia aspectus est in oculo Per metaphoram fons ex quo tanquam ex oculo aqua efluit constitution and because it is the greatest in let to evill of all the Members of the body and it being the cause of much sin and misery therefore God hath placed in it the greatest tokens of sorrow and lamentation The eyes of the Saints may be referred to these three sorts they be Corporall Mentall or Personall 1. The corporall or bodily eyes be externall instruments seated in the head as the windows of nature having lids for drawing up or letting downe according as the inward sense instincteth Unbridled eyes are said to be full of adultery 2 Pet. 2. 14. And eyes beholding strange women Prov. 23. 33. The eye is an inlet to filthinesse and uncleannesse hence it is Job saith he had made a Covenant with his eyes Job 31. 1. 2. For mentall eyes they be the inward senses of nature as Imagination Phantasie Conceit c. all these have their seat chiefly in the head commanding all the externall senses as they please All which senses are comprehended in the word Minde now as for the naturall man he mindeth earthly things Phil. 3. 19. And therefore the Apostle enjoyneth the Saints to be renewed in the Spirit of their mind Ephes 4. 23. and that according to the Creation that is in righteousnesse and true holinesse The mind is the eye of the soule so that he meanes not a bodily change but a change but a change of the faculties of the soul and that of the highest faculty namely the understanding and reason By which also the Spirit of God doth work upon all the inferiour faculties 3. For personall eyes they be such as be imputed to be such in respect of their Office and place and such are the Ministers of Christ those that have received some excellent gifts from the Lord as in 1 Cor. 12. 12. 17. If the whole body were an eye saith the Apostle where were the hearing The Apostle speaks this lest any should be discontented at the meannesse of their gifts in comparison of others and also sheweth them that if it were so as they desired to wit that all should be quall one to another in the gifts of the Spirit there would be a destruction of the whole body for it could not be a body unlesse it were made of many Members knit together and diverse one from another Now Magistrates they should be eyes to the Common-wealth and for such as the Lord hath cloathed with his Spirit for to administer the word of truth such are as eyes to the Church of Christ Now I might come to examine what Doves be to whom these eyes are resembled they are Birds well knowne amongst us and therefore need no personall description A Bird of a right simple carriage and a feeder of the best graine whose Song is mourning very fruitfull and one that constantly returneth to her own home and very faithfull unto her mate Now here Christ commendeth the Church for her eyes because if they be faire they doe easily cover the spots and deformities of the rest of the members of the body He seteth forth the simplicity sincerity humility meeknesse but especially the spirituall chastity of the Church setting forth not only her inward affection but also her outward appearance so that the Church hath no unchast looks or countenances of which we read somewhat in Psal 44. 17 18. 20. but contenteth her selfe with Christ her only Husband and even as the Dove when she hath chosen a match shee keepeth her selfe unto him only and looketh not upon any other according as the Philosophers write and affirme of them Hence observe That the spirituall chastity of the Saints is very beautifull and pleasing thing in the eyes of Christ The Lord doth not onely commend the beauty of his Church but also praiseth her spirituall chastity for indeed her spirituall chastity is a great part of her spirituall beauty The chastity of Virgins is much to be commended and a thing requisite for all Christians to possesse their vessell in holinesse Thus also is the spirituall chastity of the Church very commendable and comely when the Church can be said to be a chast and pure virgin given up unto Christ Now as there is the filthinesse and uncleannesse of the flesh so there is a spirituall whoredome often complained of and condemned in Scripture Then as in marriage the Bride-groome doth much delight in the chastity and simplicity of his Bride so the faithfull soule being married unto Christ there is chastity required a thing delightfull in the eyes of Christ The Church of Christ then must not looke after others or commit spirituall whoredome with any but shee must keep her faith hope
out of the North but with God is terrible Majesty Job 37. 22. The meaning of it is this that though the creature may be pleasing and flexible enough and there may be faire quarter betweene man and man yet not so with God if he be once provoked with him is terrible and dreadfull majesty and thus it is said of Christ in the forenamed place Exod. 23. 21. Beware of him and obey his voyce provoke him not for he will not pardon your transgressions for my name is in him When we sin against God we have a Mediator to goe unto but when we sin against Christ we have no Mediator unto him therefore it is a dangerous thing to sin against Christ for then indeed we sin against a Mediator Lastly if we take this limitation to the beloveds good pleasure for his comming in the flesh when she might injoy a greater manifestation of his presence then Observe That the Saints are patiently to wait for those good things that are promised them in Christ Here the Daughters were adjured not to provoke Christ by unbeliefe or impatience or murmuring but patiently to wait for Christs appearance Suitable unto this is that of the Apostle when he tells the Hebrews that after they had done the will of God they had need of patience that they might receive the promise Heb. 10. 36. That is they were patiently without grudging or murmuring to wait for the good things promised them The Saints that lived before Christs comming in the flesh were to wait with patience for the day of his appearance and so now the Saints since his comming in the flesh must also wait for his last comming in glory as we have it in the Apostle James Be patient therefore Brethren 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unto the comming of the Lord James 5. 7. The word Translated Patient signifies to be long patient or to suffer with long patience so that the Saints are exhorted to wait with patience and long-suffering untill they receive the Crowne of glory which is laid up for them Thus far of the Charge given to the Daughters of Jerusalem not to provoke or stir up Christ by sin or to be impatient of his comming Now followeth a declaration of Messiah's comming together with the discovery thereof VERS 8. The voyce of my Beloved Behold he commeth leaping upon the Mountaines skipping upon the Hills VERS 9. My Beloved is like a Roe or young Hart c. The Church still continueth speaking either declaring her owne sense or the actions of her Beloved all tending to expresse the mutuall affections one towards another and in respect of Christs neare approaching either in the discoveries of his grace or his comming in the flesh the Spouse breaketh out and rejoyceth to heare the Bridegrooms voyce and declaring this joy of hers unto her friends she saith It is the voyce of my Beloved c. In the words we have uttered 1. The Churches sense and feeling of Messiah's approaching in the gracious discovery of himselfe This sense and feeling of Messiah's approaching is laid downe 1. From the knowledge shee hath of his voyce 2. From the knowledge of his pace The voyce is made excellent by the subject when shee saith It is the voyce of my Beloved The Pace is made excellent 1. From the word of attention Behold 2. From the speedinesse thereof by saying He commeth leaping over the Mountaines and Hills Afterwards by comparing him in that respect to the Roe or young heart in Vers 9. The voyce of my beloved By the voyce here is meant the word of Christs grace and the Preaching of the Gospell which the Church knoweth to be Christs voyce and therefore receiveth it with joy now in that shee doth acknowledge his voyce notwithstanding her former distempers Hence Observe That the Saints doe and may discerne the voyce of Christ yea and that in a weake and distempered condition This is testified by Christ when he saith Every one that is of truth heareth my voyce John 18. 37. And againe he saith My Sheep heare my voyce John 10. 3. And they know not the voyce of Strangers Vers 4. It is said of the Jewish Rulers that dwelt in Jerusalem that they knew not the voyce of the Prophets Acts 12. 27. That is they slighted their doctrines and hearkned not unto them Hence it is said to day if yee will heare his voyce Heb. 3. 7. Now the Sheep of Christ they can discerne Christs voyce they can as Job saith tast words by the eare Job 12. 11. They have a spirituall tast a discerning relish in their ears because they have the Spirit of God and therefore relish what is suitable and agreeable to the Spirit But now the great Question is How we shall know the Voyce of Christ from the voyce of strangers How shall we understand the word and know the truth from error light from darknesse c For answer hereunto consider 1. That the Voyce of Christ hath a supernaturall power and majesty in it which carries its owne evidence with it How doe we know light to be light but by that evidence of light that it hath in it selfe How doe we know fire to be fire but by that evidence of heat that it hath in it selfe So the word and voyce of Christ carries such a majesty and power with it to cast downe to raise up to kill and make a live that it carries its owne evidence in it selfe Hence it is that the Apostle saith that the word of prophecy doth judge and convince the unbeleiver and it makes manifest the secrets of the heart 1 Cor. 14. 24 25. That is the unbeleivers false perswasions of God and his lusts and desires shall be discovered and convinced by the word And againe he saith For the weapons of our warfare meaning the spirituall applying of the word to the resisting of their enemies are not carnall such as naturall men have recourse unto and dâ—e great things by As namely riches friends honour eloquence favour of Princes and the like but mighty through God or to God for the accomplishing of his will moving the heart and convincing the Conscience by the Spirit and punishing those that withstand the Gospell by the pulling downe of strong holds casting downe imaginations or the reasonings of the soul and every high thing that exalteth it selfe against the knowledge of God and bringing into captivity every thought to the obedience of Christ 2 Cor. 10. 4 5. No adverse power being able to stand before the power of Christs voyce or to withstand it 2. The Saints have the spirit of Christ to lead them into all truth John 14. 16. That is not simply and absolutely but into all truth necessary for them to know whereby they may judge and discerne of the voyce of Christ So that the Saints have a faculty to discerne of such food as is agreeable unto them and also to reject that which is not fit nourishment and to let it goe As
all powder or above all dust that is dust or powder of spices of the Merchant The word translated Merchant signifies such a one as selleth all sorts of sweet smelling things Our Grossers here among us but especially our Apothecaries have their shopps stuffed with such savours and are most often in the compounding of such things for smell and therefore the word would not be ill turned Apothecarie or Ointment maker Such were the Priests under the Law which made the ointment of Spices 1 Chron. 9. 30. Now if wee take the words thus above all powder c. then the meaning is that those sweet and heavenly graces wherewith Christ doth perfume his Saints are farre more comfortable and refreshing then all the sweet powders or spices of the Merchant or Apothecarie Now from this qualification of the Churches Observe First That the Saints in their approaches to God directly ascend by the golden Censer of our high Priest Jesus unto God the Father The Appearance of the Spouse in her approach to Christ was like unto Pillars of smoake which had resemblance with the cloud of incense which erected it selfe in the staight forme of a plame-tree as it ascended from the Altar The Jewes were of opinion that the smoake of the incense would not decline by any wind or blast but ascend directly toward heaven so the sacrifice of the godly will ascend directly to God by Jesus Christ Secondly Observe The Sacrifices of the Saints have a sweet acceptation with the Lord. Perfumed with myrrhe and fankincense c. Thus Noths sacrifice smelled of sweet rest and it is said of the Gentils They shall come up with acceptance on his Altar and he will glorifie the house of his glorie Isa 60. 7. And again he saith Their burnt offerings and their sacrifices shall be accepted upon mine Altar Isa 56. 6. The Apostle telleth us in Rom. 8. 26 27. That the Spiait helpeth our infirmities for we know not what we should pray for as we ought but the Spirit it selfe maketh intercession for us with groanings which cannot be uttered and he that searcheth the hearts knoweth what is the minde of the Spirit because he maketh intercession for the Saints according to the will of God So that God cannot but accept the prayer which by the Spirit of his Sonn is sent into our hearts Gal. 4. 6. of such heavenly odour is such prayer Thirdly Observe That the heavenly perfume of the Spirit of grace is farre above and excelleth all sweet spices Above all the powders of the Merchant All the most delightfull things in the world such as are the sweet spices of the ointment maker are not so odoriferous as the Spirituall graces of the Saints nor as Christ in whom are all the treasures of God Col. 1. 19. And as in respect of whom all things in the world are to be accounted but as losse and dung Phil. 3. 8. VERS 7. Behold his bed that is Solomons threescore valiant men are about it of the valiant of Israel THe Church entereth into a commendation of Christs glorie and safety and she doth not only compare it with Solomans but preferring it farre before it and that by many degrees as it will further appeare in the following words The Spouse amplifieth the excellencie of the bed of Christ and his Church by comparing it with Solomons First shee commendeth it for the safety and security thereof in this verse and vers 8. Secondly shee commendeth his Charriot and rich furniture of the same vers 9 10. Lastly She entereth into a commendation of Christs person not only to set forth the glorie of her Husband but also that thereby she might stirre up her affections the more towards him that was of such great state and magnificence In this 7. verse Christ is introduced under the name of Solomon his type circum-guarded on his bed wherein wee may Observe First The bed he coucheth on Secondly The guard placed about it The posture of this guard and the end of their watching is conteined in the verse following Behold his bed which is Solomons Some read the words thus Behold the Bed which is above or better then that which is Solomons Solomon being derived of shalam doth signifie a man that is peaceable yea compleat for peace and herein was a type of Christ who was the Prince of peace Isa 9. 6. And is called our peace Ephes 2. through faith in him wee have peace with God the Father Solomon as in his name so in his Kingly Office wisedome and royaltie was a figure of the Messiah By the Bed wee may understand the hearts of the Saints for there Christ doth use to rest and repose himselfe as in a bed he is said to lie all night betwixt the breasts of the Spouse Cant. 1 13. And Christ dwels in the heart by faith Ephes 3. 7. there he takes up his habitation and lodging as in the Temple and Tabernacle of old which were types of the spirituall Temple of Christ The shadow is taken from the bed and bride-Chamber of King Solomon who was a figure of him that was to come even our Prince of peace who doth rest in his Saints as in a bed and makes his Saints like wise rest in him Hence Observe That Christ and his Church doe mutually rest and repose one in another Behold his bed c. A Bed is for rest and sleep now Christ doth inhabite in the Saints as in 2 Cor. 6. I will dwell in them and walke in them He will dwell in the soule by his Spirit and the soule doth rest and repose in the beloved Now the Guard about this bed is described Threescore valiant men are about it of the valiant of Israel This guard is described 1. By the number the number is three score which is twice so many as David had for his ordinary guard as appears 2 Sam. 23. 13. 22. and this argues the double safety of all those with whom Christ resteth 2. This guard is described by the quallifications of those that watch and this is done two wayes First From accidents Internall Secondly Externall The internall is the fortitude of the Guarders expressed in the words strong and valiant which in the Originall is all one word The word in the Hebrew signifies prevailing strong 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Praevaluit invaluit insomuch as Gebber is sometimes turned a man as the Latines terme him vir of virago The Greeks often turne it by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vir and sometimes by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Homo man or mighty one Psal 18. 26. Man is called Gebber by the Hebrews because of his strength and valour and superiority as in 2 Sam. 22. 26. man is called Gibbor that is a strong Champion and a mighty man Psal 19. 6. So Nimrod was called Gibbor Genes 10. 8. that is mighty on the Earth Now further these are declared to be the valiant of Israel Israel signifies a prevailer with the strong God it was
in such cloathing the Jewes put Christ when they would declare him King though with their affections derided him And as the false Church would be accounted honourable and glorious so she puts upon her the royall colours of Christ Purple is a certain juyce had from a shel-fish of that names of which fishes it is said Cum vita succum eum evomunt together with their lives losse they doe evomite that purple juyce Upon which consideration it hath its Plin. lib. 9. cap. 36. colour of blood This princely colour denotes unto us the heavenly glorie of the Saints as also the blood and death of Christ in the participation whereof a Christian becomes beautifull and glorious Hence Observe That the Saints by participating in the blood of Christ and being cloathed with his righteousnesse are made very glorious Christ is said to have washed us in his blood and to make us Kings and Priests unto God c. Revel 1. 5 6. And in Revel 7. 14. The Saints are they which Came out of great tribulation and have washed their robes and made them white in the blood of the Lamb. It is the greatest dignitie and glorie of believers that they are made cleane and pure by the blood of the Lamb. Thus the Chariot of Christ is made up First Of the silver Pillars of his word and truth Secondly Of the Covenant of grace as on the bottome of gold whereon the Saints rest And lastly Of the purple and glorious ornaments which is given the Saints through his blood It followeth The middest thereof being paved with love for the daughters of Jerusalem The middest is to be taken for the inmost part of the Chariot which is said to be paved with love that is wrought with lovely workes whereby the daughters of Jerusalem to wit the elect of God are drawne unto God himselfe by the feeling of his love towards them Hence Observe That Christ drawes his people unto himselfe by a principle of love Hence it is That the Chariot wherein Christ carries his people in is paved with love Christ doth so affectionately love his Spouse that he doth ingrave her on the palms of his hands Isa 49. 16. and carrieth her upon his heart as the high Priest bare the names of the Children of Isarel on his pectorall or breast-plate to wit on his heart Exod. 28. 29. Christ doth display the banner of love over the soule and so draweth it after himselfe Such as is the love of Christ is the pavement of his Coach Thus farre the description of Christs chariot Now followoweth the description of his person VERS 11. Go forth O ye Daughters of Zion behold King Solomon with the Crowne wherewith his Mother Crowned him in the day of his Espousalls and in the day of the gladnesse of his heart SOlomon being advanced the people of Jerusalem are called forth to behold his glory but under this Christ and his people are most intended the Saints are onely fit to contemplate upon Jesus Christ and Christ onely affords matter of heavenly speculation For the better understanding of these words observe First The persons called out and they be the daughters of Zion Come forth O yee daughters of Zion c. Secondly The end of their being so called out and that is to Behold or contemplate on King Solomon Thirdly The description of Solomon and this is done by introducing him crowned The Crowne is made excellent First In respect of the person that crownes him and that is his mother Secondly In respect of the time of his coronation and that is the time First Of his marriage Secondly Of his hearts rejoycing Come forth O ye daughters of Zion c. Zion was a glorious Fort seated in an upper place of Jerusalem inhabited of the Jebusites before David surprised it but afterward it was called the Citie of David 2 Sam. 5. 7. The word in English signifieth a Looking-glasse or a prospective signe a terme well befiitting it because it was a watch Tower over Jerusalem It was called the holy Citie and the Lords mountaine Isa 5. 2. Joel 3. 17. because the Temple was built there The Daughters of Zion were the women dwelling therein but all men and women are comprised in the phrase so were all Townes and Cities called daughters to the Mother Zion The Daughters figured out the Saints of God which are also called Virgins and doe follow the Lamb Revel 14. 14. These Daughters are called forth to a further degree of knowledge and out of their former estate Hence Observe That the Saints are called out of their darke estate they are in by nature unto a state of more knowledge by the Spirit of Christ Ye are called out of darknesse into marveilous light saith the Apostle 1 Pet. 2. 9. And so saith the Prophet The people that sate in darknesse have seene a great light they that dwell in the Land of the shadow of death upon them hath light shined Isa 9. 2. Now followeth the end for which the Daughters of Zion are thus called out And behold King Solomon with his Crowne c. Under Solomon is meant Christ whom Solomon figured in his Kingdome crowned with glorie and honour in his Church The Daughters of Zion are called forth to behold his glorie and dignitie his worth and excellencie even with his Crowne or diadem wherewith he was invested Thus it was said to John Come and see Revel 1. And againe Tell ye the daughters of Zion Behold thy King commeth Matt. 21. 15. So here behold King Solomon with his Crowne of glorie and dominion and victorie Hence Observe That the Saints are called forth to behold and contemplate the excellencies of Christ. If Shebaes Queene came from the uttermost parts of the earth to behold Solomons glorie how much more should wee come forth of our lusts and from the world to contemplate on his glorie who is farre greater then Solomon Matth. 12. 42. for by so Beholding him though as in a mirrour we are changed into his image from glorie to glorie as by the Spirit of the Lord 2 Cor. 3. 18. But how shall the naturall man behold Christ in his glorie when as he perceiveth not the things of God for they are foolishnesse to him neither can he know them because they are spiritually discernd 1 Cor. 2. 14. Then let the Daughters of Zion come forth for they only can contemplate on the spirituall glorie of Christ and can judge a right thereof Now followeth the description of our Solomon to wit Christ and this is by introducing him crowned This Crowne is made excellent First In respect of the person that crownes him The Crowne wherewith his Mother crowned him Christs mysticall Mother is the Church of the faithfull that with the Apostle travaileth till Christ be formed in her The Saints by faith do spiritually conceive and bring forth Christ Gal. 4. 19. And Christ saith they that doe his will are his Sisters and Mothers Mat. 12. 50. It
the shadows of Mosaicall ceremonies and types but as it respects the Church in generall it is meant of all ignorances infirmities and troubles whatsoever For the words see them expounded at large before in Chap. 2. 17. there being only this difference betweene this and that place that there the Church desireth a sweet communion with Christ during the time of those shadows and darknesse she was under and here Christ promiseth her his presence so long as she should remaine in that condition I shall not stand now to open what these shadows are having spoken of them already in chap. 2. 17. But to proceed to the promise of Christ which is as followeth I will get me to the mountaines of myrrhe and to the hill of frankincense What may be that mountain and this hil according to the letter it must be such a mountain as hath his name of myrr and such an hil as hath his denomination from incense either because there it was gathered or else offered unto God what mountaine in Israel brought forth myrrhe is hardly knowne except it were Moriah which at first might be so called of the Hebrew word Mor in english myr in Greeke Myrrhe What hill is that that brought forth incense or frankincense it is evident from many places and even from this text where the word translated incense is in the originall Lebonah which may be termed Lebanon so Moriah and Lebanon may be the places here meant according to the letter But according to the mysterie Moriah may be both the one and and the other because the Temple was builded on Moriah 2 Chron. 3. 1. and there myrrhe and incens ewere dayly offered up to the Lord. It was on this mountaine that Abraham offered up his Sonne Isaac for a sacrifice for it was said In the mountaine of the Lord it shall be seene Gen. 22. 2. 14. Now if we take the words for the litterall Temple of Solomon with all the mysticall adjuncts of divine service namely from the odours dayly burned there then we may understand Messiahs speech better in more words thus O my beloved Spouse thou longest to see my appearance in the flesh satisfie thy selfe for a season for in the fulnesse of time thou shalt see me but till a certaine time determined of my Father that must not be In the meane time I will walke under types and shadows under Mosaicall ceremonies and spiritually make my residence at Jerusalem where sweet odours are continually burned and offered up unto me Againe If wee take it for the spirituall Temple towit the Saints under the new-Testament who are the house of God and Temple of his Spirit then Christs speech may be thus resolved Sweet Spouse thou art willing to loose my bodily presence for it is appointed of my Father that I goe unto him and ye shall see me no more but the comforter shall come and teach you all things bring all things to your remembrance and lead you into all truth and though I am absent in respect of my humane nature yet I will alwayes be present in my divine nature Thus take the speech of Messiah to be delivered unto the auncient Church before Christ longing after his incarnation or take it to be his Speech to the Church under the Gospel since the assumption of our flesh they yeild us this observation That Christ doth spiritually appeare unto his people under every dispensation of his unto them Christ was seen spiritually by his people of old under the lowest dispensation under legall types and shadows under oblations and sacrifices of burnt offerings The Lord appeared to the Israelites in the Tabernacle in the Wildernesse which was made by the direction of God given to Moses This was a type First of Christ who is said to pitch his Tabernacle among us Joh. 1. 14. And Secondly The Church is called the Tabernacle of God Revel 21. 3. The Lord went out of his Tabernacle into the Temple which was built according to the direction of God given to Solomon This was a type of Christs body as appeares by his owne words destroy this Temple c. and also the Church is called The Temple of the Lord Ephes 2. 21. After this the Lord appeared in the ministrie of John Baptist who was Christs fore runner to prepare the way he came baptising with water which baptisme had a neer resemblance to the legall washings under his Law But after all this God appeares in his Sonne in whom all fulnesse was as appeares Col. 2. 9. Christ was full of the divine annointings of the Father Now when Christ was to goe out of the world he makes a supply of his corporall absence by returne of his Spirit and therefore he saith I will not leave you comfortlesse I wil come to you When the world seeth me not yet ye see me This noteth the presence of Christ by his Spirit with his Church but there is more then a presence there is an inhabitation At that time you shall know that I am in the Father and you in me and I in you Joh. 14. 18. 20. This is the most glorious manifestation of Christ namely in the spirituall discoveries of himselfe unto his Saints I intend not to enlarge on these things but proceed to the next words VERS 7. Thou art all faire my love there is no spot in thee IN these words wee have another commendation of the Churches beautie so that though Christ did not name all particular parts of his Spouse to give them their severall commendation as he did in divers yet he ascribeth a full perfection of beautie unto them all when he saith Thouart all faire c. The beautie of the Church is described First By the adjunct that it is whole and perfect Thou art all faire my love Secondly By the contrarie There is no spot in thee Thou art all faire c. The Spouse was called faire before in chap. 1. 15. and in chap. 4. 1. That which is added here is that Christ saith she is all faire that is her beautie is perfect and compleat And it also signifies she is faire in every part Christ commended her in severall Members and therefore instead of naming the rest he sums up all in one word saying Thou art all faire c. And he addeth There is no spot in thee The word translated spot is mum from whence the Greeke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth any blemish in the bodie as blinde lame or deformed in any limb or part Levit. 21. 17. 18. And it is applyed to the blemishes of the soule namely those vices and sinnes that Christ is said to purge his people from as in Revel 1. 15. He hath loved us and washed us from our sins in his owne blood Christ himselfe is called the Lamb 1 Pet. 1. 19. that is without spot The word properly signifies one without fault or blemish Th is commendation Christ gives the Church she is not culpable or blame worthy such is
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
persecuted cast down alwayes bearing about in body the dying of the Lord Jesus c. 2 Cor. 4. 3 9 10. Thus Christ commeth in the darke night to awake his Spouse and communicate good things unto her the cold dews of the night especially in those hot Countries were neither good nor wholsome for the people It 's added And my locks with the drops of the night Christ being described as a Nazarite whose head might not be shaven is said to have the cold drops of the night upon his head Drops signifie afflictions and troubles Amos 6. 11. Some understand here by the dew and raine the spirituall blessing wherewith Christ doth inrich his Church as he promised in Hos 14. 5. to be as dew upon Israel c. But I rather understand by the dew and drops the sufferings of Christ as aforesaid noting chiefly one thing viz. that Christ stood as a watchman and that not one night but many waiting to have entrance and could have none and yet stands it out until the drops of the night fall upon his locks Hence observe That Christ doth exercise abundance of patience in bringing home people to himselfe How patient hath Christ been towards many of us in waiting for our conversion And how long doth he wait for the giving up our soules to him It is said That Christ by his spirit preached in the dayes of Noah to the soules now in prison 1 Pet. 3. 19. He waited then a hundred and twenty yeares upon the old world Now marke how unkinde and undutifull the Spouse shewed her selfe for she doth ingeniously confesse against her selfe she was warme in the bed of securitie and carnall ease she was very loath to arise out of it therefore she maketh these excuses VERS 2. I have put off my Coat how shall I put it on I have washed my feet how shall I defile them THe Spouse doth here acknowledge that notwithstanding all the former sweet drawings of Christ yet she drawes back and that upon some ground of pretence I have put off my coat how shall I put it on c. As if she had said I have put off my garments and apparell and am ready as it were to goe to bed and therefore how should I put it on there is no reason I should doe so now I havi washed my feet how shall I defile them I will not come upon the foule ground to defile my feet that I have so cleansed neitherâ— is there any reason seeing they are cleane already that they should be defiled againe Both the similitudes tend to one purpose viz. to expresse the deniall of the Spouse in opening to Christ and to let him in for even as they that be undressed are loath to put on their cloathes againe till the morning that they must needs rise and as they that have washed their feet are unwilling to foule them and many times alledge these things for excuses that so they may with the more safety neglect their duties even so doth the Spouse here T is a metaphor taken from those that are gone to bed and are loath to rise for any mans pleasure and the meaning may be this that she had now shaken off many feares and troubles she was free from perfecution and delivered from many afflictions and miseries formerly endured she had now throwne off these things as one going to bed doth his garments she had wash't them off as in the Eastern countries travailers were wont to wash off the soile of their feet when they went to their rest and she was now in the bed of fleshly ease and worldly contentment loath to disrest her selfe loath to rise and be pincht with cold againe loath to set her feet into the dirt of former sufferings though in her heart she preferred Christ above all yet so sweet were those earthly accomodations that she would rather forbear intercourse with him for a while then lose her share in those fleshly enjoyments Hence she faith how shall I put it on that is I cannot put it on without trouble and reluctation of my flesh The like phrase God used in Hos 11. 8. How shall I give thee up Ephraim c. how shall I make thee as Admah c. that is I cannot destroy thee as I did other Cities that rebelled against me such is my comiseration and pâ—rtic towards thee Now such are the worthlesse excuses that our flesh doth alledge the time is unseasonable the night is cold the weather wet so that wee cannot arise to entetaine Christ without much trouble and reluctition of the flesh Those that understand by putting off her garments the renouncing of the old man and by washing of her feet the sanctification of her affections are much mistaken for the more she had of either the one or the other the neerer she was to Christ and the more soone she might have entertained him but the true naturall sense is as before In sum she meaneth that she reasoned to and fro in her heart and that her faith did greatly waver yea that her owne weaknesse did so farre prevaile with her as not only to thinke but to say that she could not without some paine of cloathing herselfe againe or without some hurt by the cold if she came without her apparell or without some discommoditie of fowling her faire feet as she thought rise up and to open the doores and let Christ in yea unwise as she was shee more esteemed so small a discommoditie in doing and executing of her dutie then the unspeakeable pleasures she might have had by Christ who willingly for her sake had taken upon him many inconveniencies and sufferings Hence Observe That a great hinderance of our communion with Christ is the false pretences reasons and excuses of the flesh The flesh never wants excuses and pretences there was never any sinfull course but the flesh would seem to justifie it by one reason or other Thus the friend answereth in Luke 11. 7. Trouble me not the doore is now shut and my Children are now with me in bed I cannot rise and give thee Therefore as it is good to know the truths of God as they are revealed in Jesus so it is also to know the falsenesse and deceitfullnesse of our owne fleshly and carnall spirits they are both mysteries almost alike hard to be knowne It is true God made man right but since the fall he hath sought out many inventions Carnall wit serves the carnall will and carnall lusts never want an advocate to plead for them namely carnall reason There is a Lyon in the way saith the sluggard a Lyon is in the streets Prov. 26. 3. And the sluggard will not plough by reason of the cold Prov. 20. 4. So the people that dwelt in their seiled houses said The time is not come that the Lords house should be built Hag. 1. 4. Such kind of shifting there is in lost man since the fall having lost the image of God in holy wisdome
the great Rabbies and Doctors of the world and no marvaile for God ordaineth strength out of the mouthes of babes and sucklings Psal 8. And he hath chosen the foolish things of the world to confound the things that are mighty and the base things of the world and things that are dispised hath God chosen yea and things which are not to bring to nought things that are That no flesh should glorie in his presence 1 Cor. 1. 27 28 29. No fleshly nor carnall man shall boast in Gods sight and therefore by his wisedome and power he will overturne the wisedome and power of flesh that his owne spirit wisedome power and righteousnesse might be exalted in his Saints Now followeth the thing it selfe given the charge If yee finde my beloved tell him that I am sick of love If yee finde my beloved which sheweth they had but little knowledge of Christ they had not the cleare manifestation of his love and favour they apprehended him but darkely being ignorant almost of him as appeares by their answer in the next verse Hence Observe That many Saints know but little of Christ Hence the Spouse saith here if ye finde him that is if you come to a more cleare knowledge and revelation of him many Christians know Christ after the flesh and after the letter but how few know him after the Spirit many know Christ as he is set forth in the historie of the Gospell to be crucified and risen but few know Christ found in them by the spirit It followeth Tell ye him that I am sick of love Tell ye him or as it is in the Hebrew What shall yee tell him interogatively which he speaketh shortly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Id est quid indicabilis ci as many times lovers doe and yet the interogation containeth more vehemency in it and serveth to beautifie the speech also It is an earnest and passionate kind of speech shewing her earnest affection after her beloved Would you know what you should tell him even that which followeth That I am sick of love She cannot conceale the heat and vehemencie of her love but even after the manner of lovers declareth the same who the more they be absent one of them from another the more their love increaseth and the more greatly doe they desire to be joyned together The truth is that the Spouse is so farre off from keeping closse her love towards her beloved that she doth not only reveale it to them but intreateth them rather freely to open it and declare the same especially to her beloved But what will yee tell him This demanding question sheweth that her love did so appeare that they must needs if they tell him any thing tell him That shee is sick of love The Greeke rendereth it wounded with love that is with languishing desires after him This is exceeding great love that she commeth to be love-sick as one ready to languish and faint away with love here 's a sicknesse but not unto death but unto life a sicknesse that still bringeth comfort and satisfaction with it a sicknesse that shall be cured with Christ the great Phisition Hence Observe First That true affections towards Christ will desire inenlargement from others The Spouse here desireth these daughters to tell Christ of her affection towards him to the end that Christ might more and more discover his love and favour unto her The Apostle desired that the Thessolonians would pray for him That he might be delivered from unreasonable men 1 Thess 3. 2. Secondly Observe That there is a distemper and unquietnesse in the affections of the Saints in the want of the full enjoyment of Christ There is no contentment without union and enjoyment and the more excellent the thing is that is loved the more contentment there is in communion with it and where it is hindred in the least degree or measure there is disquietnesse such as is the contentment in injoying such is the sorrow and sicknesse in parting The greatest happinesse of the Spouse was in the injoyment of her beloved and the greatest of her sorrow and sicknesse is in parting with him But now if the flesh had borne sway that would have reasoned after another way as thus I opened the doore and he withdrew himselfe and by that occasion I have suffered great calamitie therefore I have small cause to love him seeing he doth hide himselfe from me and cause me to be thus stricken and wounded why should I set my heart upon him The flesh I say would minister such kinde of reasons but the Saints are not led by the flesh and its wisdome but by the Spirit which teacheth them the more they suffer for Christ the more to love him This is a thing beyond the reach of humane reason the Spouse having fallen into so great affliction by seeking after her head Christ is thereupon sick of love The Saints rejoyce in tribulation and count it their honour to suffer for Christ and the more they suffer in his name he doth so strengthen them and worke in them by the Spirit that the more they love him Thus having heard what the Spouse saith to the daughters of Jerusalem let us now see what answer they doe make VERS 8. What is thy beloved more then another beloved O thou fairest among women What is thy beloved more then another beloved that thou dost so charge us THe same words of well-beloved are repeated againe and againe to shew that the stronger is love But by the answer of the daughters of Jerusalem in which they seemed not yet to know Christ fully as is apparent by their answer for instead of giving satisfaction to her they reply with asking new questions saying What is thy beloved more then another beloved c. In this answer here are two parts First A sweet and loving compellation O thou fairest among women Secondly The question is doubled What is thy beloved more then another beloved And againe What is thy beloved c. that thou dost so charge us As if these Daughters had sayd there is some great matter in it there is some excellency superhumane that thou layest such a charge upon us that thou dost so enquire after him But first of the compellation O thou fairest among women The Spouse is the fairest among women in the judgement of Christ himselfe so he cals her O thou fairest among women Cant. 1. 8. And here the fellow-Members of the Church terme her so too faire and the fairest yea incomparable faire Hence Observe That the Spouse is surpassing faire and beautifull not only in the eyes of Christ but also in the judgement of her own members and that in the time of her greatest perplexities and sorrows Here the Spouse though persecuted and abused by wicked watchmen who beate her wounded her and tooke away her vaile from her is not withstanding discerned and acknowledged to be faire and glorious by such as are the faithfull of Jesus Christ Thus
Moses esteemed the reproach of Christ greater riches then the treasures of Aegypt Heb. 11. 26. And the Thessalonians received the Gospell with joy though in much affliction 1. Thess 1. 6. It was because they saw greater glorie and richces in Christ then evill in all afflictions whatsoever And though the Spouse may be in great affliction and miserie yet her glorie doth farre surmount that so that she appeares to the godly to be the fairest of all though under much trouble and persecution Afflictions doe make base and contemptible to the outward shew but the beautie of the Spouse is not outward in things of this life but in spirituall ornaments which are not diminished or dimmed by afflictions but doe then indeed shine brightest of all for the times of the greatest persecutions when the Saints are imprisoned racked and tormented you shall behold their stedfast faith and patience their contempt of the world with many other vertues for which the daughters of Jerusalem even the weaker sort which are not as yet fully come to Christ doe commend the Spouse to be the fairest among women and indeed the Church cannot be otherwise then faire and the fairest being cloathed with the Sun as it is in Revel 12. that is being cloathed with Christ as Christ was cloathed with the glorie of the Father in respect of which All flesh is as grasse and as the flower of the grasse Isa 40. 6. that is a I worldly excellency is as the flower of the grasse that withereth and fadeth away but the spirit life and glorie of God which is the Churches clothing remaines and abideth for ever Thus much for the compellation Now to the question What is thy beloved more then another beloved what is thy beloved more then another beloved that thou dost socharge us Here is a question and a question answered by a question wherein the Daughters of Jerusalem seeme to be as much inquisitive after Christ as the Spouse herselfe They double the question for the more vehemencie as also for the strangenesse of the matter What is thy beloved more then another to wit any other Gods for when Christ is preached the wicked take occasion to crie up and magnifie other Gods But the Saints desire to be informed further in the truth and to know the difference between Christ and false Christs between Christ and Antichrist as appears in Acts 18. 19. 34. c. What is thy beloved more then another beloved that thou doest so charge us Viz. So hardly and straightly even as it were by vertue of an Oath Something there is in the matter that thou layest so hard a burthen and straight charge upon us or else thou wouldest not doe it This is the first question moved to the Church concerning the person of her beloved they marvelling as it were what excellency should be in him that she should so highly esteem of him by occasion of which demand she entereth into a notable description of Christ as in the verses following These words being somewhat plaine need no further explication but let us take notice of some Observations from them First Observe That the earnest seeking of the faithfull after Christ is a meanes to stir up others to inquire what he is or what there is in him Common reason will lead men thus far when they see that no threatnings no affliction bonds tortures nor sufferings whatsoever can prevaile but that the Saints doe become more earnest in seeking Christ to say within themselves it 's out of question there is some great thing that carrieth these men it 's no small benefit for which they will endure all these things Hereupon these daughters begin to inquire what Christ is What is thy beloved more then another beloved c. What is he more excellent then others that are called Gods Surely ther is some excellency super-humane in him That thou doest so charge us What an excellent thing is it therefore to be earnest in seeking after Jesus Christ O it winneth souls to enter into the consideration what Christ is and what excellencies there be in him when they see that others be bent and cannot by no meanes be driven back from seeking after him And therefore know that whosoever he be though meane in the world that with earnestnesse and meeknesse doth seeke the Lord he shall be a meanes to win others to the seeking of him also Secondly Observe That many that professe Christ know but little of him What is thy beloved more then another beloved Wherein doth he excell other Lords that the men of the world doe trust in By this answer the daughters of Jerusalem seemed to know little of Christ It is true that David saith God is knowne in Judah and his name is great in Israel for in Salem is his Tabernacle and his dwelling place in Zion Psal 77. 1 2. yet he is not sufficiently known among some in Judah as he should be but he ought yet to be better knowne in Judah and his name to be greater in Israel I confes many Christians know Christ in the History and letter of the Gospell many know him after the flesh but how few know Christ after the Spirit How few know the dying resurrection and ascension of Christ in them Many know a Christ dying upon the Crosse without them but how few know Christ within them Truely I feare that in many Congregations where the name of Christ is professed there be such ignorant ones among them which like the Athenians erect an Altar to the unknowne God as we read Acts 17. 23. That is take upon them to worship God whom they know not But O Christians This is not your work to goe on in blind devotion but to be strenthned by the Spirit of God in the inner man that Christ may dwell in your hearts by faith that being rooted and grounded in love may be able to comprehend with all Saints what is the bredth length depth height and to know the love of Christ which passeth knowledge that they may be filled with all the fullnesse of God as the Apostle saith to the Ephesians Chap. 3. 16 17 18 19. Thirdly Observe That it is an excellent thing for Saints to conferre one with another The excellency of holy conference is seen here in the Spouse comming to the Daughters of Jerusalem speaking of her beloved and telling them that she was sick of love c. upon this the daughters of Jerusal grow very inquisitive to know more of Christ till at length they begin to be warmed and kindled with the consideration of his excellency This demand of the Spouse I charge you if ye find my beloved to tell him that I am sick of love breeds questions in the daughters of Jerusalem what is thy beloved c. whence upon the description of her beloved their hearts are kindled and enflamed with love to Christ and they become earnest seekers of him Thus it was with the Disciples when they were in a
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
my Mother when I should find thee without I would kisse thee yet I should not be dispised I would lead thee and bring thee into my Mothers house who would instruct me I would cause thee to drinke of spiced wine of the juyce of my Pomegranate His left hand should be under my head and his right hand should imbrace me I charge you O daughters of Jerusalem that ye stir not up nor awake my love untill he please Who is this that commeth up from the Wildernesse leaning upon her beloved I raised thee up under the Apple-tree there thy Mother brought thee forth there she brought thee forth that bare thee Set me as a Seale upon thine heart as a Seale upon thine Arme for love is strong as death jealosie is cruell as the Grave the coals thereof are coals of fire which hath a most vehement flame VVEE have had in this Song the condition and state of the Spouse which hath been variable and after diverse sorts as even now calling and crying out for her well-beloved Not long after we have her as it were set down and the Bridegroome calling upon her to arise and come away yea sometimes she is not onely set downe but also she is laid downe and asleep the Saints doe not continue alwayes alike but however they swarve for a time yet they returne and their end is commendable And therefore the Church is here even to the end of the Song declaring her faith and good affection towards Christ But to come to the words themselves of this Chapter First in generall the Spouse doth declare what a great desire she hath to be in his presence and to retaine him with her which ariseth from a vehement love whose heat cannot be quenched as she expresseth in the sequell of the Chapter Christ and the Spouse be of one family as Brothers and Sisters doe dwell together in familiarity each doth usually know where to find the other According to this she saith O that thou wert as my Brother that sucked the Breasts of my Mother when I should find thee without I would kisse thee yet I should not be dispised In this verse the Spouse declareth her earnest affection unto Christ wishing that she might continually enjoy him as a most faithfull friend We have in this verse First an exclamation or wish expressing her fervent desire O that thou wert as my Brother This wish is amplified by saying That sucked the breasts of my Mother Secondly the resolution of the Spouse in case she had obtained her desire in these words When I should find thee without I would kisse thee This also is amplified wherein she doth as it were set feare and shame a side by adding Yet I should not be ashamed O that thou wert as my Brother c. Some read the words thus O if some would give thee or who will give thee Such phrases are often used for formes of wishing in the Scripture as in Psal 14. 7. Who shall give Salvation to Israel That is O that the Salvation of Israel were come The Apostle alludes to this forme of speech when he saith Who shall deliver me from the body of this death Rom. 7. 24. It is an expression of an earnest wish or desire in the Spouse here wherein she doth declare her earnest desire of the brother-hood love and fellowship of Christ whereby she might manifest her love to him againe Her desire of him is that he would be to her As a Brother That is most faithfull friendly and loving See Gen. 13. 8. Psal 133. 1. Brother-hood signifies some neer conjunction and relation either by nature or by Covenant Zach. 11. 14. Such as are companions in like condition quality or action are called brethren Prov. 18. 9. Gen. 49. 5. Now Christ is not onely the Brother of the Spouse in respect of his humanity taking on him the same flesh and blood Heb. 2. 14. but also by that onenesse in fellowship and communion in the Spirit having one father one blessednesse and glory Thus Christ calls his Saints Brethren Heb. 2. 11 12. in respect of that spirituall union and fellowship between them It 's added That sucked the breasts of my Mother The Spouse is not contented onely to have Christ as a Brother but as a most naturall kind Brother because many times it falleth out that brethren are at great jarres through the neglect or forgetfullnesse of those brotherly bonds between them therefore the Spouse desireth that Christ may be a most naturall kind-hearted brother to her as one that sucked her Mother for betweene brethren of the same Mother the love and affections are the most ardent as is testified by Joseph in his affections toward his Brother Benjamin Gen. 43. 29 30. By the Mother here we may understand the heavenly Jerusalem which is above which the Apostle calls The Mother of us all Gal. 4. 26. To suck the breasts of this Mother is to partake and enjoy the sweet refreshing comforts of the Church or assembly of the first borne to be refreshed with the fatnesse and sweetnesse of Gods house towit the sweet consolations of the Spirit Isa 66. 10. 11. Now we must know that Christ and his people make but one body and is mystically called Christ 1 Cor. 12. 12. and therefore here where it is said that Christ doth suck these breasts it is meant of Saints or Christ in the Saints is refreshed and comforted Hence Observe First That the Spouse is very earnest and desirous of a neer brotherhood and communion with Christ O that thou wert as my Brother c. Nothing satisfies the Saints but fellowship with the Father and the Sonne nothing but a sweet communion with Christ in all his graces The Saints are onely delighted with his love and sweetnesse and continually desire in a most comfortable and familiar way to enjoy his divine presence Secondly Observe That Christ is refreshed in his Saints refreshments For as you heard before he and his Saints are one body and hence it is that when Saints are begotten unto God Christ is formed in them Gal. 4. 19. and as they are nourished by the sincere milke of the word so is Christ also nourished grows more more in stature and fullnesse For that which is properly the person of the Saint or the Saint-ship it selfe is part of Christ Christ is diffused into all his Saints and they all make but one compleat body and therefore as the body is said to suck the breasts of spirituall consolation Christ may also be said to suck those breasts for it is Christ in the Saints that is nourished so when the Saints encrease it is the increasings of the Lord and the growth of the Saints is the growth of Christ It followeth When I should find thee without I would kisse thee yet I should not be despised Here is the resolution of the Spouse When I finde thee or though I find thee in the streets that is in open and