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
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
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
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
as Thamar was taken for an Harlot because she had covered her selfe Gen. 38. 14. 5. having put off her widdows Garments or those Garments which were signes of gravity or mourning she veiled her selfe as one that would cover her lightnesse and unchastity Now according to this Interpretation the sence may run thus Why should I be as one that covereth her selfe as one that is light and unchast and that followeth strangers as Harlots use to doe why should I be as one that shamefully leaveth her Husband to follow after Strangers or why should I be as one that must cover my selfe with shaddows and pretences pretending to be for Christ and yet turne aside to his Companions Or lastly why should I be as one that turneth aside that is into false ways to be seduced by false Teachers and such as would lead me out of the way of such the Apostle speaks off in Gal. 1. 5 6. I marvaile saith he that you are so soone removed from him that called you into the grace of Christ unto another Gospell which saith he is not another but there are some that trouble you and would pervert the Gospell of Christ Here the Apostle useth the present Tense 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to intimate thus much that they were not already moved but were in danger of being removed by false Apostles and Teachers So according to this Interpretation the sence runs thus why should be as one that is seduced and misled by false Shepheards and Pastors seing thou art my pastor or Shepheard what a dishonour is it that I should be lead and directed by them that will lead â—e out of the right way and make me follow their flocks By the flocks of thy Companions The word Gueder here Translated Flocke signifieth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ordinavit disposuit instruxit scil aciem militarem Bux in Lex Vnde verbum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Grex because the flock or herd is ordered disposd of by the Shepheard or Herdier 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Consociatus conjunctus fuit Vnde nomen 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 consors sodalis both an Herd and a Flocke Joel 1. 18. And the word signifieth to order dispose or instruct Souldiers in military discipline to put them orderly in Rank and File in Battaile array or in an orderly posture so the word is used in 1 Chron. 12. 38. so that it is meant here of those flocks or companions that are led and ordered by false Teachers that are instructed of them even as Souldiers are taught by their Commanders Of thy companions The word Translated Companions signifies to consociate or to conjoyne ones selfe to another So the false Prophets Apostles and Teachers did conjoine themselves to Christ they put themselves as it were in equall authority with him to command to governe and to direct their flocks even as Christ did his The Hebrew word Chober of Chabar is Translated a Charmer Deut. 18. 11. because by sorcery they associate themselves with the Devill and have communion with familiar spirits So here false Teachers they associate themselves with Christ they will be as it were copartners with Christ in matter of government and authority if Christ command the Conscience so will they if Christ 〈◊〉 Laws they will doe the same and so they are not unfitly called Christs companions not because of their dignity but of usurpation Now if we take this turning aside for her covering or hiding of her selfe Hence Observe First That to leave Christ and to follow Strangers in matters of divine worship is shamefull Idolatry Therefore it is that the Lord saith he will make the wickednesse of the whoredomes of Judah to be discovered Ezek. 23. 29. That is as if the Lord had said I will unveile and discover thy nakednesse to wit thy shamefull forsaking of God to serve Idolls Secondly if we take the covering for pitching of her Tent with seducers and false sheep Observe That true Christians have great care and circumspection that they joyne not themselves unto false Teachers The faithfull desire to worship God aright in spirit and in truth John 4. and therefore dare not joine themselves with Idolaters or false Christs such as seek to betray their souls Thirdly if we take her turning aside into danger Observe That it is a very dangerous thing to follow false Teachers or to joine with false Congregations They are such as come under covering and false pretects and Christ tells us that they are rending wolves in sheeps cloathing Mat. 7. 15. they have an externall habite of simplicity and humility but inwardly they teare and devoure Fourthly from the title given to those false Teachers Observe That false Teachers are Vsurpers of Christ's prerogative Hence they are called his companions and fellows because they share with Christ in his Government and Lordship not by his appointment but by usurpation neither are they companions indeed for they are not called so in respect of any dignity or honour that belongs unto them but rather to give us to take notice what proud insolent usurpers they be who thus joine themselves with Christ in point of Government for Christ alone is Caput ecclesiae the chiefe head and Shepheard of his Church the onely Teacher sent from God he reserves the headship and royalty over his people as peculiar to himselfe he alone carries the Government upon his owne shoulders Isa 9. 6. he alone hath soveraigne power and authority in ruling over his Church he alone hath the supremacy of Government and is Commander in chiefe as I may say he alone can command forbid permit reward punish doe justice and represse all disorder which authority he hath as Mediator received from his Father he is the great Monarch and King over his Church and there is not any that hath such soveraignty and rule besides him Now hence it is that all such as set up a devised worship and doctrine of their owne that undertake to make and establish Laws to rule and sway the Conscience such I say advance themselves even to be Christs companions such a companion is the Pope for one of the chiefest of all Babylon's Merchandize are the souls of men Rev. 18. 13. by her inventions shee hath made Merchandize of the souls and domineer'd over the Consciences of men Episcopacy in all places hath trodden in the same path and so all men whatsoever that shall frame a Religion of their owne and impose it on the Consciences of men they doe joine themselves in equall authority with Christ There are many usurpations in this kind but never tollerated by Christ neither is there any in the world that can command the Conscience in matters meerly divine besides him Vers 8 If thou know not O thou fairest among women goe thy way forth by the footsteps of the flocks and feed thy Kids beside the Shepheards Tents In these words we have Christs answer unto his Spouse wherein is contained his ready offering himselfe to imbrace comfort and
we use to say at his owne cost he first sends a spirit of faith a spirit of love a spirit of holinesse a spirit of humility and then comes and makes a feast of such provisions as himselfe sends Now what ever may be said in the praise and commendations of a plentifull Feast the same and much more may be said in the high commendations of this Feast that Christ makes for his Saints 1. In Feasts there are the chiefest provisions of meat and drink c. So in Christ we have the chiefest food in all the World My flesh is meat indeed and my bloud is drinke indeed saith Christ John 6. 55. That is his flesh is that spirituall Manna that came downe from Heaven with which our souls are fed to eternall life The Crucified flesh of Christ by which divine justice was satisfied is the onely meat to refresh our souls what greater rarity is there in all the World for the soul to feed on then the graces of Christs spirit flowing out abundantly upon our hearts 2. A Feast hath all sorts of provisions So Christ is variety of food unto the souls of his people All the promises are yea and in him amen 2 Cor. 1. 20. There are promises suitable to every condition and relation of his people there is most pretious and pure blood to wash away their guilt there is strength to support them in weaknesse there is a Garment of righteousnesse to cover the shame of their nakednesse a Spirit of truth to lead and guide them into all truth sweet mercies and consolations to comfort them in all their droopings Gold and Pearles and pretious stones to enrich them In a word there is a plenitude and fullnesse of all grace to feed and fill their empty and destitute souls And thus we have the Apostle in 1 Cor. 1. 30. least we should not be too much cast downe with our owne folly saith Christ is made unto us of God wisdome and for our uncleannesse and corruption he is made unto us holinesse and sanctification and for our misery and bondage he is made unto us redemption The Spirit of the Lord anointed Christ and did solemnly designe him to be home unto every Saints condition and to be made as the Apostle saith of himselfe all things to all men Hee was anointed to preach glad tidings to the meeke to bind up the broken hearts to proclaime liberty to captives to appoint beauty for ashes joy for mourning and garments of festivity and praise for sad and heavy spirits Isa 61. 1 2 3. So that Christ hath in him sufficiency relative and suitable to all the conditions of the Saints they may feed on him with all sorts and varieties of good things 3. In Feasts there is great plenty of Meats and Drinks and such like provisions so that none use to goe away hungry from a Feast So there is abundance of satisfaction in Christ yea in him is a redundancy and an overflowing of all good things when Christ giveth his people good things he gives them in abundance As for our redemption the Apostle saith we have it according to the riches of his grace Ephes 1. 7. That is we have a full and bountifull redemption by him And the glory that Christ gives to his people is cal'd riches of glory Ephes 3. 16. And Christ is said to give us all things richly to injoy 1 Tim. 6. 17. And to powre his Spirit richly into our hearts Titus 3. 6. If Christ gives of his Spirit he gives abundance of it if he gives us peace he gives it in abundance yea he fills the soule with good things 4. A Feast is intended for joy and rejoycing So Christ doth rejoyce and make glad the hearts of his people he feeds them with inward tranquillity and joy in the holy Ghost shedding abroad his owne love in their souls It is true that the world feeds the Saints with the bread of affliction but Christ gives them to drinke the wine of consolation In the world saith Christ to his Disciples yee shall have tribulation but be of good cheere I have overcome the world John 16. 33. Hence it is that the Apostle exhorteth Believers to rejoyce in Phil. 4. 4. Rejoyce alwayes in the Lord saith he Forasmuch as you have the true cause of joy you may take it upon good grounds and therefore I say againe rejoyce Christ doth make a feast of triumph and rejoycing with every soule that is brought home unto him an instance whereof we have in the Prodigall Son Luke 15. 24. The Father of the Prodigall brought his fatted Calfe and kill'd it to eat make merry with his Friends O what greater joy and rejoycing can there be then that sweet harmony betweene the soule and God reconciled unto it through Jesus Christ The soule that was dead is now alive and that was lost is now found and sweetly entertained by the Father what peace and joy is like that which flows from the Spirit of Jesus Christ 5. At a Feast there is a meeting of many friends together So here is a good company at Christs Table it is surrounded by Christ and all his faithfull Servants The Father himselfe is present at this Feast for saith the Apostle Our fellowship is with the Father and with the Son Jesus Christ 1 John 1. 3. The Saints being united to Christ by faith have fellowship with him and by him they are united to the Father whereby they have communion with him also The Angells are likewise at this feast rejoycing with the Saints 6. The Master of a Feast doth use to welcome and cheare up his Guests It was the custome of the Jewes to welcome their Guests by powring out precious Oiles upon their heads as appeareth in Luke 7. 46. John 12. 3. Hence it is that David alluding to the Jewish custome saith Thou preparest my Table and thou anointest my head with Oile Psal 23. 5. Thus Christ as the Master of this heavenly Feast cheereth up his Guests by powring forth the Oile of grace and of gladnesse upon the heads of his people and by filling of their hearts with joy and gladnesse Thus we find Christ welcomming of his Church in Song 5. 1. saying Eat O my friends drinke yee drinke abundantly O Beloved Thus Christ feasteth with his people and conveyeth all the dainties of salvation unto them and thus his people come to injoy Christ and all his comforts and graces here they have a Feast of grace and at last shall come to a Feast of glory My Spikenard sendeth forth the smell thereof Here we have the effect of this communion My Spikenard sendeth forth the smell thereof Christ hath his communion with his Church and his Church hath her odour from that communion Spiknard is a very pleasant fruit Some of the Rabbins thinke that Nardus was like to Saffron It seems there was diverse sorts of it One sort is called Nardus celtica which the French-men call Lawand and we in
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
I feed my flocke and cause them to lye downe saith the Lord God I will seeke that which is lost and bring back that which is driven away I will bind up that which is broken and strengthen that which is sicke and destroy the fat and the strong and feed them with judgement Thus the Lord doth plentifully comfortably and sweetly feed his people as among Lilies Thus he feedeth us and with us he feedeth us as a Father but feedeth with us as a brother also yea as an husband and amiable lover Now followeth the Churches prayer Vers 17. Vntill the day breake and the shadows flee away Returne my Beloved and be thou like a Roe or young Hart upon the Mountaines of Bether In these words we have the Churches Prayer which is set forth by the matter that Christ would returne often and visit and comfort his Church Turne my beloved c. This is declared first by the time Vntill the day breake and the shadows flee away Secondly by the swiftnesse of his comming And be thou like a Roe or young Hart upon the Mountaines of Bether Turne my Beloved c. Turne or turne about to wit to comfort and succour me It is a request of comfort from Christ as in Psal 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Circumâ—â—it 71. 21. David saith Thou didst much increase my greatnesse and didest turne about and comfort mee in the night and shadows of darknesse and ignorance Hence Observe That the Church desireth comfort and succour from Christ in the times of darknesse and affliction The day is a time of knowledge peace and comfort the dawning of the day is the sence and feeling of this comfort by the inward working of the Spirit as the Apostle exhorteth us to take heed to the sure word of prophesie as unto light that shineth into a darke place Vntill the day dawne and the day-star arise in our heart 2 Pet. 1. 19. that is untill a spirituall discoverie of Christ be made in the soule which is as the rising of the morning starre Now this desire of the Churches is declared first in respect of the time Vntill the day breake and the shadows flee away Vntill the day dawne or untill the day blow or breath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Flavit spiravit suspiravit forth to wit light as appeares by the fleeing of the shadows which use to be dispelled by the morning wind as on the contrary when the day goeth away the shadows of the evening are said to be strethed forth Jer. 6. 4. Now for the day and departing of the shadows we may understand it of the time of the Law preceding Christs incarnation which Law was nothing else but a shadow of good things to come Or we may nnderstand it of the cloudy darke time in this world and that after Christs appearing in the flesh I shall speake a word to both these As Christ was the Sonne comming forth gloriously as a Bridegroom So the Law was a shadow of good things to come the bodie whereof was Christ Heb. 10. 1. Col. 2. 17. wherein the Apostle may well allude to the shadow accompanying a mans bodie which sometimes is before sometimes behind as occasion is ministred by the Suns course even as shadows went before Christs comming in the flesh some other followed after And as the Apostle calleth all a shadow so Solomon here useth the plurall shadows as comprehending all types and shadows Now for divine shadows they may be considered as personall or as sacramentall First For personall shadows Adam was the first called the first man being a shadow of Christ called the second man or Adam 1 Cor. 15. 45. Adam was first in execution but Christ first in intention the first was but a type of the second The Second Henochs whose name in English taught or dedicated holds forth Christ taught of the Father and dedicated to his fathers will and he increased in wisedome and stature whereby he was one with Henoch Melchisedech was another eminent type of Messiah who was first King of righteousnesse and King of peace shadowing forth him who was the fountaine of all justice and righteousnesse and the Prince of peace Isa 9. 6. Aaron whose name signifieth a high mountaine shadowed for Christ who is set on the top of mountains and exalted above the hils Isa 2. 2. Thus I might shew how Abraham Isaac and Jacob Moses Joshua Samson with many other Prophets Priests Kings and other of the men of God they were all but types and shadows of the Messiah And as for sacramentall shadows as the sacrifices shadowed forth Christs mediation for his people Circumcision was a type of the blood of Christ without which blood is no remission Heb. 9. 22. The striking of the blood of the Lamb on the Posts of the doors where the Israelites dwelt was a token and assurance to them that the destroying Angel should passe over them and smite only the first borne of the Aegyptians now what else did that blood presigure but the blood of Christ wherewith the Saints being sprinkled the destroyer cannot hurt them The Pillar of the cloud by day and of fire by night was the type of Christ leading and guiding his people continually The water of the Rock and the Manna in the Wildernesse were signes that Christ should spiritually feed and refresh his people The Serpent of brasse lifted up by Moses signified that he should be their Physitian and healer In a word all the sacrifices under the Law did typisie that Christ should make attonement for believers Now all these were darke sacramentall resemblances wherein God did appeare unto his people of old therefore they desired the neerest approach of his unto them untill these ceremoniall shadows should vanish away Now concerning the new Testaments shadows they are baptisme and breaking of bread and unto these two it was that the Ancients had respect when as they said the side of Christ was pierced that so the doore of life there might be set open from whence the Churches sacraments have issued understanding by water baptisme and by blood the Lords supper Now for these they are but outward resemblances which lead unto Christ so that when Christ which is our light shall appeare in the glorious discoveries of himselfe and as it were swallow up his people in spirit and glorie then these shadows must also vanish away because when the truth it selfe appeareth the figure and outward resemblance must cease even as an Emperours image hath authoritie in his absence but being present the Image hath no such power Therefore wee are to make use of the shadows so farre as Christ is absent from us and againe so farre as we have the substance wee need not catch after outward representations and shadows Thus much for the comming of Christ declared by the time Vntill the daybreake and shadows flee away c. Now followeth in the second place the manner of his comming by his swiftnes And be thou like a
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
her neck being likened to a Tower of Ivory the power and glorie of the Church in respect of the clearenesse and puritie of her doctrine and upright judgements whereby her Children are guided and governed with sweetnesse peace and liberty Hence Note That the Saints are glorious in respect of those divine discoveries of truth that Christ doth manifest unto them Christ tels the Jewes That if they would continue in his word they should be his Disciples indeed and they should know the truth and the truth should make them free Joh. 8. 31 32. The knowledge of the truth is so excellent and glorious that it frees the Saints from the servitude of men 1 Cor. 7. 23. from the service of sin Rom. 6. 6. And therefore it s promised that the Church should be loosed from the bands of her necke Isa 52. 2. The people of Israel in the time of their captivitie were such prisoners and captives as were wont to be fastened one to another as beasts in a yoake Lam. 1. 14. So the Saints are yaoked and chained untill the spirit of truth come to set them free and when freedome is wrought it is very glorious It followeth Thine eyes like the fish-pools in Heshbon by the gate of Bathrabbim The eyes of the Spouse were commended before in that th ey were like to Doves eyes in chap. 4. 1 so here by fish-pooles is meant water of life Now Christ doth not only note out hereby the pleasantnes of the eyes of the Spouse as in respect of the colour and beautie but also commendeth them for the necessary use of them even as fish-pooles or pleasant waters were in those hot and drie Countries and pools have their name of blessing Judg. 1. 15. because they were filled with raine the blessing of God Ezek. 34. 26. and therefore these Pooles are said to be in Heshbon Heshbon was a Citie beyond Jordan in the County of Sihon King of Amorites where Sihon himselfe reigned as appeareth Josh 9. 10. Also Josh 13. 10. 21. It was also scituate in a goodly fertile Country which the Rubenites possessed Numb 32. 34. 37. Heshbon by interpretation signifieth an arteficiall devise or computation so that wee may understand them of pooles artificially made It is added By the gate of Bath-rabbim The Hebrew Bath is as much as to say the Daughter and Rabbim is of many that is as much as to say the daughter of many this seemeth to be meant of the multitude that should repaire to the Spouse even as great numbers came to those fish-pooles Here he alludes to the custome used in those dayes both of the Judges and people who did sit in the gates Ruth 4. 1. 2 Sam. 19. 8. Lam. 5. 14. wherefore these fish-pools may be thought to be neere some gate of a Citie where many peopole assembled Thus the Spouse is commended for her cleare discerning of the truths of God Hence Observe That the spouse is glorious in her spiritual sight and discernence of the truths of Christ She hath light in her selfe and walks in the light she is also able to see into her owne wayes and the wayes of others Christ is said to be given for a light to the Gentiles Isa 42. 6. And so is the Spouse also in that it s said The Gentiles shall come to her light and Kings to the brightnesse of they rising Isa 60. 3. Thus the Spouse is not only cleare and pure in her owne judgement and knowledge like the pooles of Heshbon but her light and glorie shines forth to others even as at the Gates of Bathrabbim to wit at the greatest concourse of people It followeth Thy nose is like the Tower of Lebanon which looketh toward Damascus The nose is a principall ornament of the face the instrument of smelling and drawing breath sometimes it is put for the whole face Now the beautie of her nose is set forth by comparing it to the Tower of Lebanon The Tower of Lebanon was Solomons house he called it the Forrest of Lebanon 1 Kings 7. 2. for the great abundance of Cedar tree whereof it was made so that it was nothing but comelinesse beauty and delight so then as the nose is a gace unto the countenance of a woman so is the Spouse comely in the faught of Christ her husband and he hath great pleasure in her beautie but it s added Looking toward Damascus He meaneth not as some have fantastically imagin'd that from Solomons Tower men might behold the Citie of Damascus in Syria but that Lebanon it selfe and therefore the house and Tower builded there lay as it were over against Damascus Now Damascus was the chiefe Citie in Syria Isa 7. 8. called in Hebrew Dammeseke as 2 Kings 16. 10. in Greeke its called Damascus Acts 9. 20. It was a goodly Citie of joy and praise Jer. 49. 24. The Inhabitants were commonly enemies to Israel with whom they made warre many times as appeares 1 Kings 11. 24 25. Isa 7. 5. 8. By the nose then we may in the first place understand the courage and strength of the Spouse and that she was carefull to defend her selfe and Members against her enemies As in times of danger they set on Towers and high places watchmen to spie out any approaching danger as in Isa 21. 6. 9. And Ezek. 33. 2. 6. So in that the nose of the Spouse is likened to the Tower of Lebanon which was high and lofty as the pride of the wicked is set forth by the haughtinesse of his Nose Psal 10. 4. signifying his lofty stout and proud carriage and on the contrary when the threatning to Jerusalem he saith he would take away her nose and her eares c. Ezek. 23. 24. So here in that the Spouse is likened in her nose to the Tower of Lebanon that 's high and tall looking toward Damascus that were full of enemies it shews her courage and care to defend herselfe against her adversaries Hence note the valour strength and courage of the Saints they doe as it were outface their enemies they looke upon the face of Damascus but having spoken oftentimes of this thing I shall passe it here But Secondly the Nose is the instrument of smelling and discerning So that she is declared to be able to discerne and examine doctrine as the Nose by sent and smelling discerneth betweene wholesome Ointments and contagious sents and smells Hence Observe That the Saints have a spirituall discerning of what is truth They have not onely a spirituall sight and knowledge of truth but they are able to search into the bottom of it they can Tast words by the eare as Job speaks Christs Sheep know his voyce from the voyce of strangers so that the Spouse here is very comely and seemly in discerning the doctrine of the Gospell by triall and examination as the Nose doth Ointments by the smell Thus the Noble Bereans tried Pauls Doctrine Acts 17. 11 12. And thus the Apostle exhorteth to prove all things 1 Thess 5.