there is a secret dislike of it so saith the Apostle For that which I doe I allow not for what I would doe that I doe not but what I hate that I doe Rom. 7. 15. 3. The will suspends it's actings in dubious things when it knows not whither a thing be good or evill it suspendeth and when it knows not whether such a thing be truth or errour it will suspend it 's either choosing or refusing of it it will not venture in the dark like unto the unregenerate will but suspendeth it's actings because whatsoever is not of faith is sin Quest Whether the regenerate will may not choose that which is evill and be unwilling to that which is good Answ 1. The regenerate will cannot will any evill fully and compleatly So saith the Apostle what I doe I would not But there may be a kind of veleity or willingnesse to evill but not a compleat will even as corrupt nature may have a kind of veleity to that which is good as a corrupt regenerate man may have some kind of willingnesse to do a good action but hee never wills the good of the action his will to good is therefore incompleat and so it is with the regenerate will in respect of evill it never wils evill as it is evill it goes not out with full purpose and consent 2. The holy will cannot properly refuse anything that is good because it is it 's proper object but the will that 's good may be so much depressed and kept under by temptation or by desertion and such like distempers that it cannot draw it selfe up to the height of it's actings so that there is not that agility strength and vigour as there is when it acts more strongly but however it wil 's good truly and it goes forward still though not with that vigour and eagernesse as if otherwise it would Put though the will of the regenerate be set free unto good yet wee must so understand it that the regenerate will cannot doe good of himselfe Hence it is the Church desireth that Christ would draw her continually without whose help shee is not able to runne after him Where grace over-swayes the heart there is a readiness to obey and constantly to follow Christ but so as it always proceedeth from Gods spirit leading and drawing forth of the will even as a Mother by leading her child causeth it to goe which otherwise could not so the Lord draws forth leads and directs our affections according to the actings and good pleasure of his owne spirit our wills are but instruments for the holy Ghost and can doe nothing without the breathings in of his spirit upon them This the Apostle testifies of himselfe I am able to do all things through Christ that strengtheneth me Phil. 4. 13. And again he saith He that hath begun his good worke in you he will also finish it untill the day of Jesus Christ Phil. 1. 6. We cannot work that which is good with grace received unlesse there be the continuall flowings in of Christ's Spirit to carry forth the soul in it's workings So that free grace is in the beginning middest and end of all our workings Herein we are made happy without any merit that wee should be unto the praise and glory of the riches of his free grace 3. Observe The life of a Christian is as the running of a race 1. The whole life of a Christian is here termed a running and by the Apostle called a race 1 Cor. 9. 24. And again saith hee I have finished my course 2 Tim. 4. 7. 2. In respect of the readinesse of the minds and affections of the Saints they are said to delight in the law of the Lord Psalm 1. 2. The word Chephets is voluptas prompta voluntas a delightfull and ready will as one 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Voluit optavit desideravit delectatus bene affectus fuit placuit complacuit that taketh abundance of joy delight in that which he doth it is to embrace with love and good will yea with a pleasurable love and an affectionate will and desire unto a thing Hence the Lord promiseth to call the Church Chephtsabah that is my pleasure in her Isa 42. 4. And so David saith of the Saints Cheptsiham that is my pleasure in them Psal 16. 3. And so Eis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sept. in Psal 111. 2. The workes of the Lord are great sought out of all them that have pleasure therein This denotes to us the election of the will the readinesse of the affections and the complacency and delight of the heart of a Christian in walking with Christ the wayes of Christ yeeld nothing but pleasure and delight to a gracious heart 3. In respect of speedy performance of actions Satans industrious compassing the earth caused Job to send speedily for his children to sacrifice unto the Lord Job 1. 5. And it is said Abraham rose up early in the morning and sadled his asse c. when he was to offer up his son a Sacrifice And David saith I will runne the way of thy commandements Psal 119. 32. And in vers 60. I made hast and delayed not to keepe thy commandements or I distracted not my selfe to wit with the cares profits pleasures of this life Agreeable hereunto is that of Paul when he was called by God to preach the Gospel among the Heathen he saith I conferred or I consulted not with flesh and bloâ—d Gal. 1. 16. That is I did not consult with carnall reason or with fleshly arguments but was obedient to the heavenly revelation or vision 4. The Saints run in respect of perseverance hence saitht the Apostle So runne that yee may obtain 1 Cor. 9. 24. Which implyeth there be some that run which do not obtain but the Saints do renew or change their strength Isa 40. 31. That is when they are weak and feeble they shal have a new supply of spiritual strength from Christ the fountain of strength whereby they shall runne or persevere to the end and not be weary The Apostles hearty perswasion and confidence is That he who hath begun a good worke in the Philipians will perfect it untill the day of Jesus Christ Phil. 1. 6. And to this purpose saith the Apostle 1 Pet. 1. 23. You are renewed not of mortall seed but of immortall by the word of God which abideth for ever And 1 Joh. 3 9. He that is born of God sinneth not because the seed of God remaineth in him nor can be sinne because he is born of God That is he that hath the immortall seed of God's word and spirit within him cannot notwithstanding his infirmities finally faile or give over his hope but shall persist and persevere in faith and holinesse 5. The Saints run in respect of their strength having received a new principle of life from Christ by which they are enabled for all things They that want upon the Lord renew change or double their
what an alteration it makes in men how far it changeth them from that which they were before downe goeth the power of the flesh where it commeth An example of it you may see in the Apostles of Christ how weake and how fearfull were they at Christs sufferings but after the holy Ghost came downe upon them in the day of Pentecost of a company of weake and trembling Lambs they became so many mighty Lyons they feared not the whole world So it is with all Saints they be heavy and lumpish and dull when the flesh hath the stroke and beareth the sway every small impediment is a hinderance and ministreth some excuse to keep them back and the excuses seem also to be reasonable but when the touch of the holy Spirit commeth that Christ put in his hand at the hole of the doore then there is a quicknesse a life and moving then nothing can let but they will seeke Christ It is a wonderfull change and alteration that the Lord makes in man when he putteth downe the flesh and raigneth himselfe by the power of his Spirit We remaine dull slow fearfull weake and negligent because we rest in our owne power so much and in the power of the spirit so little Object But some will say Doth not Christ dwell alwayes in the hearts of his people How then is it said that Christ knocketh to have them open unto him and let him in and they make excuses to put him off Or how is it then that he toucheth them with his spirit now which they had before Answ We must note that there be degrees of the measure of the gifts of the Spirit The Apostles had the spirit before Christs ascension but not in that measure as afterward so also Christ dwelleth in all the Saints even in those that have the least sparke of true light but he knoketh to have them open the doors of their hearts wider and to receive him after a more full manner And thus we have the Psalmist saying Lift up your heads yee gates and be ye lift up yee everlasting dooes and the King of glory shall come in Psal 24. we must set our hearts wide open that Christ may come in and reigne over us and wholly sway us by the Scepter of his Spirit Secondly Observe That Christ never so deserts his Spouse but leaves something behind him which makes her sensible of his absence and restlesse in her desires after him Hence the Spouse is troubled in spirit sorrow and calamity presently fell upon her when she faith My bowells were moved for him That is my heart was affectioned towards him all my inward affections and powers of my mind were moved with griefe and sorrow I was restlesse in my spirit after him nothing in the world would content me but the injoyment of my beloved and communion with him whom once I enjoyed with unspeakable delight These and such like affections was the Spouse moved withall The Spouse is not only affected inwardly in her mind but she is also stirred up to seeke after her beloved as appears in the following verse VERS 4. I rose to open to my beloved and my hands dropped with Myrrhe and my fingers with sweet smelling Myrrhe upon the handles of the lock THe Spouse stayeth not in bare motions of the mind as many have some touch off but they vanish againe but she ariseth to open the doore unto her beloved it is not now grievous to her to put on her Coat and to put her feet into the dirt being quickned by the Spirit of Christ In this Verse we have First a gracious action of the Spouse she ariseth to open to her beloved Secondly the grace that followeth this action her fingers drop pure Myrrhe c. I rose up to open c. or I my selfe rose up She is no more negligent and sluggish but active and stirring to open to her beloved she acts now because she is acted by the Spirit of Christ Hence Observe That the Saints are very active for Christ when they act in the power of the Spirit It s like the Spouse had much stirring with flesh and blood before but she was never able to arise and open to her beloved till she moved in the strength of the Spirit of Christ Christ tells his Disciples The flesh is weake but the spirit is strong and willing Nothing but the power of the spirit can make us open our hearts wide for Christ the King of glory to come in In the next words she magnifieth the graces of her beloved saying And my hands dropped with Myrrhe and my fingers with sweet smelling Myrrhe upon the handles of the lock She could touch nothing with her hands nor lay her fingers upon nothing where he had put in his hand but all did drop with Myrrhe even with pure Myrrhe for her meaning is this that her beloved did but put in his hand and yet he had left even by his touch such abundance of sweet graces that wheresoever she toucheth her hands drop with the same My hands dropped Myrrhe or the Oyle of Myrrhe which distilleth out of the Myrrhe tree What Myrrhe is hath been shewed before in Chap. 1. 13. She meaneth that Christ left such a plentifull and pleasant smell behind him that even she comming after his departure had such abundance of it as if she had such store of Myrrhe as would have made her hands to drop And my fingers with sweet smelling Myrrhe or passing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Transivit myrrhe that is thin and pure myrrhe that is more fragrant and sweet by this passing or pure myrrhe is commended the excellency of Christs graces as that before the abundance of them This seemes to denote the sweet odour of her services that her longing and seeking after her beloved was acceptable with the Lord and of sweet smell in his nostrils for by her hands wee may understand her holy actions anointed with the oyle of myrrhe that is the spirit of Christ as the holy in the Sanctuarie was made of pure myrrhe which did presigure the same Exod. 30. 23. or wee may understand it of the grace of Christ which he left behinde him as a sweet odour to draw her to himselfe when he put in his hand at the hole of the doore which she is now sensible of Upon the handles of the lock that is those fleshly locks or barres which kept out Christ from entering which are now beaten downe by the power of the spirit and of those divine anointings of Christ her heart being anointed by Christ all those barres of opposition that the flesh with all its reason and wisedom are now beaten down and subdued so that Christ may freely enter and come in and take the whole command of all the affections of the soule and reigne as Lord and King this is the vertue and power of the Spirit Hence Observe First That the Spirit and its graces are very sweet and fragrant They are pleasant
AN EXPOSITION On the whole booke of Solomons SONG Commonly called the CANTICLES Wherein the Text is explained and usefull Observations raised thereupon By John Robotham preacher of the Gospel PSAL. 45. 13. The Kings daughter is all glorious within her cloathing is of wrought gold EPHES. 5. 32. This is a great mysterie but I speake concerning Christ and the Church London Printed by Matthew Simmons in Aldersgate-street next doore to the guilded-Lyon 1651. To the HONORABLE COLONEL DOWNES Esquire A Member of the Honourable House of Parliament Justice of the Peace and Deputy Lievetenant of the County of Sussex Much Honoured Sir THe experience that I have of your candour and ingenuitie emboldens me here to prefix your name not from any worth in the worke performed on my part but in respect of the subject mattter of this book which is a declaration of that mutuall intercourse and vicissitude of divine love passing betweene Christ and the Church his Spouse set forth by a most sweet and comfortable by a most excellent and ravishing Allegorie of a Marriage-Song Marriage being the most joyfull passage of all our life and a Song being the highest expression of joy by this amiable resemblance is the souls spiritual conjunction with Christ most lively delineated Oh! the superemin nt excellency of divine love t is the glorie of God the joy of his heart t is the fulnesse of Christ his Crowne and dignitie t is the worke of the Spirit in all its operations t is the Song of Angels and their continual delight t is the sourse and spring of true happinesse to all Saints the Sanctuary and support of their dejected soules This opens the Fathers bosome draws forth the affections of Christ and melts mens hearts into each others the sweet sense whereof is the breath of our nostrils and the life of our union with him Noble Sir I have but three words to speake The first is of you the second to you the third for you That of you is to testifie that as the Lord hath called you to high and honourable imployment so he hath raised your Spirit suitable to the worke in hand wherein you stood as a Rock immoveable in the middest of stormes and tempests having like Obed-Edom owned the Arke when few would owne it ventring all that was dear unto you accounting godlinesse the greatest gaine when others have reckoned it their losse esteeming that your honour that others have deemed their shame Though it be granted that Truth needs no Patron veritas stat in aperto campo being better able to support honour and advance us then we can that yet thrice happy and blessed are they that owne it therefore the more you engage for Truth the more will truth dignifie and advance you Whatsoever you expend for Christ in Christ you shall find it againe and shall receive your owne with the greatest advantage The Philosophers expression of good is Bonum est-sui communicatum Good is communicative the more good therefore you shall expend the more shall you discover a principle of goodnesse to dwell in your heart flowing from the fountaine of fulnesse distilling from Christ And that you have engaged me with many undeserved favours I should be ingratefull either to deny or forget them though I cannot make you a retaliation Nihil dat quod non habet yet that you may know kindnesses are ner forgotten in a thank full breast give me leave to present this as witnesse and testimony of my gratitude to you-wards being confident you will receive it as I present it with the spirit of love That to you is that you would fix your affections upon and let the whole streame of them runne unto that only delectable and love deserving Object Christ who is the glorie of all delights and abstract of all praises It s the nature of true joy to delight it selfe in some solid good and there is no good can be compared cum summo bono with that only chiefe and eternall good that is treasured up in Christ When wee suffer the creatures to steale away our affections we not only lose the right use of them but thereby bereave our selves of true comfort in God render our selves dishonourable in the eyes of good men and unprofitable to our selves for though the creatures may serve us yet they cannot love us t is only Christ that can make sweet returnes of love for our love In which gracious manifestations of Christ our hearts are made a Spring of living waters a garden of spirituall delight the musick of heavenly joyes the treasure of divine comforts and by the impressions of that heavenly love and the sweet glimmerings and flashes of light life and glorie in Christ our soules are abundantly refreshed and satisfied as with marrow and fatnesse Then Sir this will be your Crowne and glory this is that will heighten your spirit ennoble your minde enlarge your heart and make you most acceptable to God precious in the fight of men and exquisitely carry you through your weighty imployments It is said of Solomon that excellent Sonne of wisdome that his heart was as large as the Sea viz. in judgement and understanding so shall your judgement wisedome and understanding be enlarged according to the largenesse of Christs love living in you The Jewes were to offer those creatures in sacrifice unto God which the Nations worshipped for their God so though other men fall downe and doe hommage to the creatures yet let it be in your heart to sacrifice them all unto the Creator Surely man is never more straightned then when he is bound and pent up in the narrow compasse and scantinesse of earthly things for let his heart stoop never so low the World fals beneath it and let him advance the world to the greatest height his heart is still above it But in relation to Christ cujus contrarium verum est the matter is farre otherwise for when mans desires and affections soar never so high as an Eagle still Christ is above them fils them answers them yea he doth exceedingly heighten enlarge and abundantly satisfie them Sir I shall conclude with a word for you expressing the desires of my spirit on your behalfe that the Lord would be pleased to fill your precious soule with the exceeding riches of his love grace and favour and cause his glorie to shine upon you so as to transforme you into the image of his glorie that the sweet kisses of Christs lips may be more precious to you then fragrant wine and his name then the richest oyniment that the senses of your soule may be more refreshed with his redolent sweetnesse and filled more with his redundant fulnesse then withall the most delightfull things in the world yea that Christ would please to lodge all night betwixt your Breasts continually dwelling in your heart and affections and that he would come into your soule as into his garden to eate his pleasant fruits his honey with his honey-comb and
Christ a greater then Solomon Matth. 12. 42. For in him are the treasures of wisdome Col. 2. 3. That is Christ had in him the perfection of all wisdome and knowledg and the Apostle calleth him in 1 Cor. 1. 24. The wisdome of God Christ is essentiall wisedome and understanding Counsell is mine and sound wisdome saith he I am understanding Prov. 8. 14. This song therefore is commended unto us by the holy Ghost in the highest degree of excellency in respect of the Author who was such an eminent type of Christ both in peace and wisdome Observe from hence that Solomon is a canonized Saint else he had not been the Pen-man of Canonicall Scripture and so to have been a Scribe of the holy Ghost The Apostle Peter speaks thus of all the holy Prophets and Pen-men of holy writ in his 2 Epist Chap. 1. vers 20 21. First know this that no prophesie in the Scripture is of any private interpretationâ— For prophesie came not in old time by the will of man that holy men of God spake as they were moved by the holy Ghost Now Solomon being one of those holy men of God he must need be a deare and beloved Saint of God 2. Hee was a most excellent type and figure of the Messiah's in love peace wisdome and glory and Christ himselfe is called Solomon in Chap. 3. 11. It would be therefore more then absurd rashnesse to conclude him a reprobate 3. The promise which God makes to David that if Solomon sinned hee should be chastised but that God would never take away his mercy cleane from him as he did from Saul 2 Sam. 7. 14 15. This cannot be meant of succession in the Kingdome for it would have been no comfort to have enjoyed the Kingdom for a while and afterwards to perish for ever therefore it must be taken for a promise of an estate of life 4. God speaks well of Solomon after his death making an honorable mention of his name joyns him with his Father David the Lord commending Rehoboam his people for their first 3. years government 2 Chr. 11. 17. Three years long they walked saith the Lord in the way of David and Solomon Now God never made any such honourable mention of a reprobate after his death in all the Scripture 5. Consider that name of love and favour which God gave unto him Jedidiah beloved of God 6. Solomon himself is said to have loved the Lord 1 King 3. 3. which thing being true else it would not have been recorded in Scripture he could never fall finally from God 7. It is said in Luk. 13. 28. that Abraham Isaac and Jacob and the Prophets of which number Solomon is one are in the Kingdom of God Yet the false Prophets are excepted as Balaam by whom God spake sometimes in a compulsitory way but the Lord used no such instruments to be Pen-men of the holy Ghost 8. And lastly his owne 3. Bookes evince his repentance and reconciliation with God For this glorious light of Israel for a season was clouded and overshadowed by Idolatry for it is said Solomon worshipped strange gods Now upon these words the Romanists conclude that Solomon died a reprobate but Mr. Broughton is of another opinion concerning these words I have oftentimes mused saith hee what should be the meaning of these words And Solomon worshipped strange gods For saith he I could Brought generall view of the Scriptures p. 154. never thinke that he could esteem the idolls of the heathen for gods considering he had such wonderfull knowledge but surely this is the meaning that by allowing his Concubines to worship them and in that it was done by his Commandement it was as his act and this I hold till I be better instructed If he had come to so open a folly as to worship them as God this his sinne must needs have been of very high nature if not the sinne against the holy Ghost which is unpardonable But however it must be confessed that Solomon fell grievously by giving the reins to his lusts yet as it was said already his 3. last Books will declare what the frame and temper of his spirit was in his old age 1. The book of the Proverbs wherein by allegories taken from the most excellent of the creatures and also from those of the lowest ranke and esteem he sheweth the wisdome of God in the government of the world from whence hee perswades men to seek after the wisdom of God admonishes the people to beware of strange women and labours to settle them in the grounds of Religion 2. His Booke called the Preacher which book was made in his old age and after his recovery out of sin he beginneth Vanity of vanities all is but vanity saith the Preacher He preached worldly vanity from selfe-experience admonishing others to beware by his evill In which Book he sheweth in generall the transitory estate of all things in the world For saith he consider the Sun it riseth and setteth and returneth again to his place The winde goeth toward the South and turneth about into the North it whirleth about continually and it returns again according to his circuits All the rivers run into the Sea yet the sea is not full unto the place from whence the rivers come thither they return again So by this he sheweth that there is no felicity in any thing under the sun but all is vanity He goes on and tries wisdome and knowledg but saith he in much wisdome is much griefe and he that encreaseth knowledge encreaseth sorrow He went yet further and tryed all pleasant things for saith he I made great works I built houses set Gardens and Orchards and I planted trees in them of all kind of fruits I made mee pooles of water c. In a word I was full and much encreased I wanted nothing that my heart could desire but when I began to consider what felicity these things could bring unto mee I beheld nothing but vanity and vexation of spirit and that there was no profit under the Sun 3. This most divine song penned as was hinted before in his old age his affections and his mind is taken up in contemplating and celebrating those sweet mysteries of Christ and his Church and of that intercourse of love passing between them his heart is now lifted up higher then all the things under the Sun reckoning of them nothing but vanity and vexation of spirit Now by what hath been said wee may conclude Solomon a glorious Saint of God and therefore should be stirred up to the study and meditation of this Book the more for Solomons sake the Pen-man thereof CHAP. 1. VERS 2 3. Let him kisse mee with the kisses of his mouth for thy love is better then wine Because of the savour of thy good ointments thy name is as ointment poured forth therefore doe the Virgins love thee IN this Chapter observe two parts 1. The earnest desire of the Church to be effectually
destitute of the saving knowledg of God and of Christ according to the saying of David Psal 14. 3. There is not a man that understandeth c. And of the Apostle 1 Cor. 2. 14. The naturall man perceives not the things of the spirit of God because they are spiritually discerned That is they are to be taken and understood in a spirituall and heavenly sense to which the carnall man's reason cannot reach unlesse hee be enlightned by the holy spirit And again in 1 Cor. 12. 3. No man can say that Jesus is the Lord but by the holy Ghost That is no man can say Jesus is the Lord who hath bought and redeemed him but by the instinct of the holy Ghost 2. In conversion we are meerly passive in respect of the grace which commeth from without a man and preventeth him because there is no power in man to prepare himselfe to grace or to receive grace being offered unto him or to will any thing that is good for we are dead in sin Now the dead man is only passive in respect of his quickning Eph. 2. 5. Even when we were dead in sinnes hath hee quickned us together with Christ That is he is dead in sin who hath not the life of grace in him so that by the quickning power and operation of the spirit is begotten in the will of man a spirituall principle of grace for the will is the most proper and prime subject of this grace because the conversion of the will is an effectuall principle of the conversion of the whole man but notwithstanding the understanding doth also concur not to the conversion but in the conversion because mans conversion is not wrought without his consent so that the holy Ghost worketh and of unwilling he makes us willing not as free Agent but only in respect of obedience and subjection 2 Cor. 4. 6. Because God who hath said that light should shine out of darkenesse he it is who shined in our hearts And again the Apostle saith Phil. 2. 13. It is Certum est nos velle cum volumus sed ille fecit ut velimus qui operatur in nobis velle Aug. lib. Arbitrio cap. 2. God who worketh in us both to will and to doe of his own good pleasure Where the will is not understood of the substance of the will but of a new quality Agreeable hereunto is that of a Father It is certaine that wee will when we will but hee causeth us to will who worketh in us to will But we must note also that the will is active in conversion and it followeth the holy spirit who draweth it for the holy Ghost doth so bend and incline our wills that he causeth us to will good perfectly so there is Act us elicitus an act of the will drawn forth whereby it doth close with Christ which indeed is an act of faith But this act of the will doth not onely depend upon a principle or habit of grace ingenerated but also upon the secret operation of the holy spirit according to that in John 6. 44. No man can come unto me unlesse the Father draw him And though this act of the will be drawn out freely yet unavoydably and efficaciously John 6. 37. Whatsoever my Father giveth mee shall come unto mee Now in all the actings of the will in conversion it is but as an instrument of the holy Ghost it is first acted by the spirit and then it acts according to the actings of the spirit upon it 3. The Saints are insufficient of themselves after conversion to follow Christ Without me saith Christ yee can doe nothing John 15. 5. That is you can do nothing that 's good or acceptable Thus the Apostle testifieth of his spirituall life I live yet not I but Christ liveth in me Gal. 2. 20. And again the Apostle saith By the grace of God I am that I am and the grace in mee was not in vain but I laboured more abundantly then they all yet not I. It is not I that have taken such pains though he did it in much travail and wearinesse YET NOT I. Neither was it the grace of Christ that was in me but the grace of Christ which was with me 1 Cor. 15. 10. That is I was thus inabled for the work of the Gospel not by any power that was in me but it was by the flowings in and the actings of the Spirit of grace upon my soule Obserue 2. From the effect of the Churches prayer We will run after thee That the Saints when drawn by Christ have a will to follow Christ This the Apostle testifieth of himselfe Rom. 7. 18. To will is present with me but how to perform that which is good I know not This will appeare if we observe the nature of the will it is elicita not coacta inclined and drawn forth not compelled and constrained will should be no wil if it were so for the will is absolute and free no coactive force can be used against it unlesse it be such as is pleasing and delightfull to it The old saving is ducimus volentem and trahimus nolentem we lead him that is willing and draw him that is unwilling but when Christ is said to draw us he useth no compulsion ot coaction but it 's done by the sweetnesse and efficacy of grace and by the secret operation and working of the spirit convincing the judgement perswading the affections inclining the heart and swaying the will There is in the bringing of the soule to Christ Trahere and Venire the Father is said to draw us John 6. 44. And here Christ is said to draw us now this notes to us the efficacy of grace and that Almighty power by which wee are drawn unto Christ Hence it is that the Apostle saith God who commanded the light to shine out of darkness hath shined into our hearts c. 2 Cor. 4. 6. Now Gods word by which he commanded light to shine out of darkness is a very operative word Let there be light saith God and there was light Gen. 1. 3. Such an Almighty operative and powerfull word goes out from Christ to draw a soule to himselfe And thus his grace works so sweetly upon our hearts whereby wee come freely and cheerfully and therefore we are said to come unto Christ Now the will being 〈◊〉 〈◊〉 and 〈◊〉 drawn to Christ it is made to will good freely really and compleatly The office of the will is either 1. To choose 2. To refuse 3. To suspend 1. The regenerate will doth will all good and nothing but good for good is it's proper object therefore it can properly choose nothing but good therefore saith the Apostle If then I doe that which I would not I consent unto the law that it is good Rom. 7. 16. 2. It refuses all evill and nothing but evill the regenerate will cannot properly choose any evil because it is not it's proper object it may fall into evil but still
Saints walk on high places and not remaine below on Mountaines of Earth but we should Mount up to Heaven in our hearts the hill of Gods holinesse and of our happinesse unto which Paul ascended in the vision of his soul and unto which Stevens heart and eye was lifted up in the end of his Apology because his defence was in the Heavens All our Salvation joy and happinesse commeth not from the Mountaines of flesh and blood but from the Heavens 5. These creatures were often made a prey and over-reached by the Huntsman therefore Christ himselfe is called Aijeleth Kashacar The Hind of the morning Psal 22. 1. Who in that Psalme is extreamly hunted with Doggs of the Evening so are all the Saints hunted by the men of the world 6. These Hinds are very charitable one unto another it is reported of them that when they swim over a River the first sustaineth the second and the second upholds the third c. Thus the Saints are exhorted by the Apostle to beare one anothers burthens and so fulfill the Law of Christ Gal. 6. 2. Not looking every man on his owne things but every man also unto the things of others Phil. 2. 4. Thus in some measure all the Saints may be likened to the Roes and Hindes of the field not that they were to sweare by them but for whose sake and by whose means they were to take themselves bound as by a Solemne Oath not to stir or provoke Christ by any miscarriage whatsoever Thus far for the manner of his charge now followeth the matter thereof That yee stir not up nor awake my love The words may be read If yee stir and if yee stir up or If yee awake and if yee awake up for they are both 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vigilavit excitatus fu it Trausitive excitavit of one signification save they differ in forme and being both referred to the Love after mentioned they meane a stirring up more or lesse The word If used in Oaths and adjurations is a prohibition upon penalty as in Gen. 21. 23. Sweare unto me here by God If thou shalt lie unto me That is that thou wilt not lie as Psal 89. 35. Once have I sworne by my holinesse if I lie unto David That is I will not lie unto David And in Mark 8. 12. If a signe be given which is explain'd in Mat. 16. 4. A signe shall be given And so if they shall enter into my rest Heb. 3. 11. Psal 95. 11. which the Apostle openeth thus He sware that they should not enter Heb. 3. 18. It is an imperfect Speech where an imprecation is understood Stirring is opposed unto sleep and quietnesse as sitting still The Lord is said then to stir up or awake when he delivereth his Church out of trouble as in Psal 78. 65. Then the Lord awaked as one out of sleep c. That is he stirred up himselfe to punish the Philistims whereas before he seemed to sleep And the Church then stirreth up the Lord when it earnestly prayeth for such deliverance as in Psal 44. 23. Awake why sleepest thou O Lord saith the Church but these things are spoken Ad captuâ— humanum after the manner of men for properly he â—hat keepeth Israel slumbereth not nor sleepeth not Psal 121. 4. We may apply this unto the stirring provoking of Christ by sin for which he doth often chastise and correct his people as appears in Exod. 23. 20 21. Behold saith the Lord I send an Angell to keep thee in the way and to bring thee into the place which I have prepared Beware of him and obey his voyce provoke him not for he will not pardon your transgressions for my name is in him The Angell here spoken of is Christ as appears by this that he hath power to pardon sin and Gods name is in him that is he is essentially God for Gods name and attributes are his very essence So that the charge is not to provoke or stir up Christ to indignation by sin or any miscarriage It followeth the title here given unto Christ My Love This word My is not found in the Originall but we may understand it my love to wit Christ her beloved who is called Love by an excellency as in Song 1. 4. Righteous persons were called righteousnesses God is love 1 John 4. 8. and is most worthy to be loved The Church is called by the name of love in Song 7. 6. Lastly we have the duration or continuance of this charge Vntill he please Vntill it please or untill he please meaning Christ and if we take it for provoking of Christ by sin it is meant never for so the word untill doth often signifie as in Isa 22. 14. this iniquity shall not be purged from you untill yee die that is never and it is said Michal had no Child untill the day of her death 2 Sam. 6. 23. That is shee never had any Child Or it may be meant of Christ's comming in the flesh and then we must take it thus the Daughters of Jerusalem are charged to suffer affliction under the Law being shut up unto the faith that should be revealed which Law was a School-master unto Christ Gal. 3. 23. And the Church was as a Child in her nonage under Tutors and Governors under the Law Vntill the appointed time of the Father Gal. 4. 1 2. Now I say according to this Interpretation they were charged to waite in faith and patience unto the comming of the Lord as it is in Jam. 5. 7. 1 Pet 5. 6 7. and not to provoke him by Murmuring or otherwise through feare or unbeliefe Now from this weighty charge Observe First That we ought to be carefull not to disquiet Jesus Christ whilst he seeks our quiet The Apostle adviseth us not to grieve the holy Spirit adding this reason Because saith he by it yee are sealed unto the day of redemption Ephes 4. 30. So are we also on the other hand to please the Spirit as we would not turne away the Seale of our salvation The Prophet tells the reason why the Lord fought against his people Because saith he they rebelled and vexed his holy Spirit Isa 63. 10. Secondly Observe That Christ is the Churches love The love of the Saints may be divided and branched out to creatures some love to one creature and some to another but all the streame of their affections meet in Christ as the Rivers meet in the Sea and as the Sun-beams meet in the Sun As Christ eternall exceeding rich love is fastened onely upon the Church for indeed his love grows and plants it selfe there So a believers love is fixed onely upon Christ as upon its proper and onely object Thirdly in that this adjuration is limitted to the Beloveds will and good pleasure if we take it for provoking by sin Observe That our great care must be not at any time to sin against Christ to provoke him to wrath Job saith that faire weather commeth
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
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
so at length hath blessed successe which was as followeth VERS 4. It was but a little that I passed from them but I found him whom my soule loveth I held him and would not let him goe untill I had brought him into my mothers house and into the Chamber of her that conceived me In this verse is contained the happy successe of the Churches search after Christ and this is manifested First In that she findes her beloved Secondly In that she doth retaine him The Church declareth not what comfort or counsell she had at the watchmens hands which perhaps was little or nothing at all such blinde watchmen there are may times but she proceedeth to declare what issue her diligent search had namely that she was scarce gone from them but shee found her beloved as in the following words It was but a little that I passed from them A little or a very little The Hebrew word signifies either a little while as in Psal 37. 10. Yet a little while and the wicked shal not be this is meant of a little time or the word is used for a little deale as in Psal 37. 16. A little that the righteous man hath is better then the riches of many wicked that is in respect of quantitie but in Psal 8. 6. it signifieth a little or ashort time It matters not much whether wee take it for time or distance of place I passed from them to wit from those watchmen spoken of in the former verse she stayed not with them because her beloved was not among them but continued seeking other where for it is neither the societie of Brethren or Church or Ministers can comfort an affiicted conscience unlesse Christ be there displaying the beames of his love and favour to the soule But I found him whom my soule loveth I found or Vntill I had found him Here after much seeking and waiting the Church finds her Beloved it is not lost labour to seeke and wait for Christ constantly and perseveringly such labour in the Lord shall never be in vaine for at the end of their seeking they shall have blessed successe Hence note First That Christ giveth in comforts to his people when in mans judgment all helps are past When the Church had sought Christ in all the meanes before spoken as on her bed in the Citie and streets and last of all enquires of the watchmen of the Citie but in all this seeking finds not her beloved but now a little after when shee had left all outward meanes and only waited for her Beloved then Christ makes out to her the sweet manifestations of his grace and love it is Christs usuall course to let all outward and humane helps faile before he giveth comfort as he suffered his Disciples on the Seas to be almost drowned before he would help them Matth 14. 26. Christ doth also many times worke without meanes that the praise might not be ascribed to men but to himselfe As he gave Abraham a Child when he was old and it ceased to be with Sarah after the manner of women Gen. 18. 12. So the Lord brought his people out of Babylon when they were in mans judgement as farre from returning home againe as the dead which were buried in their graves yet then the Lord commanded Ezekiel to Prophesie to the dead bones shewing thereby that the people should rise out of the grave of captivitie in Babylon and returne againe unto Jerusalem Ezek. 37. And thus Christ did when he was to raise Lazarus he lets him lie in the grave foure dayes and then raises him to life Joh. 11. 39. And thus Peters deliverance was deserred to the last night before the Lord sent an Angel to set him at liberty Act 12. Thus Christ doth deferre his comforts to the last but he comes in due time to those that waite on him Secondly Observe That those that seeke and wait for Christ constantly and perseveringly shall at last find Christ Si non hodie cras si non cras perendino die ut qui piscatus die toanihil cepit sub noctem abire putans capto qui ipsum toto die fefellit pisce discedit The Church had sought Christ with much diligence and waited for him with much patience and at length she hath blessed successe and saith I found him whom my soule loveth A Father hath this saying if not to day yet to morrow if not to morrow yet the next day after it as he which having fished all the day caught nothing and at night did thinke to give over yet cast his net againe and caught the fish We should not faint in spirituall things for the promise is Seeke and yee shall finde Matth. 7. 7. And wee shall reape if wee faint not And the Apostle tels us Wee have need of patience that after wee have done the will of God we might receive the promise Heb. 10. 36. But now the question may be whether ever Christ be absent from his Spouse The answer is no but only in the manifestations of grace and in discoveries of himselfe but he is really in the soule of a believer still and so he was now present with the Spouse even then when she sought after him What is that stirred her up to seeke Christ so diligently and what was it that kindled her affections towards him as to call him her beloved surely it was Christ by his Spirit acting in her and quickning up her affections Christ had not so withdrawne but he left the droppings of divine grace behinde him he withdrew himselfe in manifestation only not in the realitie of workings of his Spirit her heart was never so dead but she could seeke after her beloved yea and wait upon him untill she had fresh discoveries of his love manifested unto her So much for the Churches successe Now follows her prudentiall care in keeping of Christ when found I held him and would not let him goe untill I had brought him into my Mothers house and into the Chamber of her that conceived me In which retentation wee may take notice of First The Churches apprehending Christ Secondly Her drwing him into her Mothers house or mansion I held him and would not let him goe c. I held him towit firmely and closely the Hebrew word signifies to joyne or fasten together or to unite 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cepit apprehendit haesit cohaesit adjunxit in niph captus detentus fuit by cleaving together or a knitting together as two peeces of Timber are knit together by a joynt And indeed the matter here urged can signifie no lesse then a close cleaving of the Spouse unto her beloved Hence Observe That it is the nature of faith to take fast hold of Christ It was by faith questionlesse that the Spouse did thus apprehend Christ and with such an apprehension as implyes a union yea and such a union as is in the Sicut vir Mulier urum sunt pernaturam ita
tua 〈◊〉 sed tanquam dona sua August de gratia et lib. arbit cap. 7. Dona sua coronat deus non merita tua cap. 6. from God and not from the Spouse according as a Father saith if the good things which be in us are the gifts of God God crowneth those good things not as ours but as his owne And againe he saith God crowneth his owne gifts not thy deservings And therefore wee have the Prophet saying Thy name was spread among the Heathen for thy beautie for it was perfect through my beautie which I had set upon thee saith the Lord Ezek. 16. 14. Lastly in that he saith with one eye and one chaine Observe That where Christ seeth the least grace he is much taken with it It is as if Christ had said if I see but one of thine eyes to wit one single chast pure looke of faith and if I see but one chaine to wit one spirituall discoverie of my selfe it is enough for ever to take up my heart and affections Now Christ proceedeth to shew the ground of his deep affection towards his Spouse and that by a discoverie of the properties of her beautie and goodnesse all which is expressed with a vehement and passionate crying out and repetition of the former title saying VERS 10. How faire is thy love my Sister my Spouse how much better is thy love then wine and the smel of thine ointments then all spices IN this verse Christ sheweth how delightso me and pleasant the love of his Spouse is unto him he doth expresse it by way of admiration how faire is thy love c. The love of the Spouse is set forth First By the fairnesse of it How faire is thy love c. Secondly By the strength sweetnesse cheerefulnes in that it is preferred above wine How much better is thy love then wine Secondly the divine anointings of the Spouse is commmended in that the graces of the spirit in her are set forth by fragrant and odoriferous ointment And the smel of thine ointments then all spices How faire is thy love my Sister my Spouse Sister and Spouse are the same titles as we had in verse 9. and carrie the same affection as there How faire or how beautifull how gracious are thy loves Her love is faire because in her there is no blemish as was before delivered It is as if Christ should say how glorious and excellent yea and full of delight are these sound affections that thou carriest towards me by which also I am moved even to love thee againe and he speaketh of them in the plural number not only thereby to expresse the multitude of them but the excellency also Or we may understand by loves not onely those gracious affections of the Spouse but also her holy actions which proceed from love as the fruits thereof as faith hope and the like these are also goodly and faire in the eyes of Christ Hence Observe That the gracious affection of love with all the fruits flowing from them are gracious and lovely in Christs sight Hence it is that Christ commendeth her love even to admiration saying How faire is thy love c. The Spouse being washed and cleansed by Christ and cloathed with his beauty whereby she became fair in his sight without spot or wrinkle all her affections of love and delight towards Christ must needs be very acceptable It followeth How much better is thy love then wine In the former clause as the love of the Spouse was set forth by its fairnesse and beauty so here for its fragrancy and sweetnesse in that it is preferred before wine How much better or how good are thy loves better then wine that is they are better and more delightfull by much then the most fragrant wine It was noted 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Quam boni sunt Arius Mont. in Chapter 1. 2. that wine is put for all dainty things in a Banquet where the Church speaking of Christs love did manifest that his love was exceeding pleasant sweet and comfortable here Christ returns the like expression concerning the love of his Spouse towards him rendering as it were like for like which is an usuall manner among lovers and particularly in their words and speeches one of them unto another Hereby then is set forth unto us how marveilous acceptable and well pleasing the love of the Spouse is unto Christ the heavenly bridegroome Hence Observe That Christ is exceedingly delighted and wel-pleased with the fruits and graces of his owne Spirit in his Saints Christ cannot but delight in his owne image and grace hence it is said that God delighteth in his Spouse and rejoyceth over her as a Bridegroome rejoyceth over his Bride Isa 62. 4 5. There is nothing more pleasant and refreshing to the nature of man then sweet and fragrant wine no more is any thing more delightfull and acceptable to Christ then the graces of his owne Spirit in the Saints Now followeth the high commendations of the Spouse in respect of her divine anointings by the Spirit And the smell of thine ointments then all spices By the smell of the Spouses ointments is meant the sweet and pleasant smell of such graces as she hath received from Christ The pleasantnesse that is in ointments we may see in Prov. 27. 9. And Psal 133. 2. Under these earthly things understanding the Spiritual graces before mentioned is set forth the excellency of the divine anointings of the Spirit in the Spouse for it is usuall in the Scriptures by oyle ointment annointing c. to undestand the graces and anointings of the Spirit in the Saints See Psal 89. 20. also 45. 7. and 1 Joh. 2. 20. 27. we may remember that the Spouse did commend Christs ointments for the sweet savour of them in Song 1. 3. Here Christ returns the same conditions unto the Spouse in respect of her anointings And he addeth Then all spices or before all spices viz. though they be never so costly and deare because there is no spice without some dust as gold cannot be tryed so spice cannot be brayed in the morter without some losse The anointing-oyle of which we read of in Exod. 30. 23. was made of sweet smelling spices and with such sometime women were purified Esth 2. 12. and the dead imbalmed 2 Chron. 16. 14. They were meet presents for Kings as appeares 2 Chron. 9. 1. 9. Now all earthly ointments were confected and made sweet smelling and costly spices but here it is meant of divine and heavenly ointments of the Spirit Hence Observe That the divine anointings of the Spouse is full suavity and sweetnesse Christ doth here preferre the annointings of the spirit in his Spouse before any earthly confection whatsoever though made of never so sweet and costly spices What is more pleasing to the smel then sweet ointments of an exquisite composition such and much more is the Spirit and its graces in the Saints unto Christ The judgement that Christ
shall be like a Tree planted by the water side which shall bring forth his fruit in due season Psal 1. 3. All the Frees in Christs Vineyard are planted by God as Christ faith Every plant which my Father hath not planted shall be rooted up Mat. 15. 13. 6. All plants in a Garden are not of one kind neither doe they bring forth the same fruits but diverse according to their kind So in the Church the whole body is but one but it hath many members all of the same body which is one now all these members have severall operations and functions and the members must have the same care one of another as the Apostle treateth on at large in 1 Cor. 12. Againe as Jerusalem is builded as a City compact within it selfe So the Spouse is not onely compared to a Garden but A Garden inclosed The Hebrew word signifies locked or barred that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Clausit observavit pessulum obdidit close shut up safe free from danger and the like The word is used for bolting of a doore 2 Sam. 13. 17 18. Hence Note That the Church is an inclosed Garden And it is an inclosure for three causes 1. For distinction from other grounds 2. For defence and safety 3. Propriety for the owners owne use 1. The Church as a Garden is inclosed for distinction-sake because it is separated from all other people as a Garden is separated from the wildernesse or common field As the light was separated from the darknesse in the Creation of the world as the Jewes were separated from the Gentiles by the partition-wall and the most holy place from the Sanctuary by the veile of the Temple So the Lord hath separated and chosen his people from among all Nations Kindreds and Tongues forasmuch as this foundation remaineth sure the Lord knows who are his 2 Tim. 2. 19. And as the Prophet saith The Lord knoweth the way of the righteous and the way of the wicked shall perish Psal 1. 6. 2. This Garden is inclosed also for defence God hedgeth it on every side that the wild Boare may doe it no hurt For walls doors locks and bars are means of defence and safety thus Jerusalem was fortified with locks and Bars Nehem. 3. 3. 13. And when such fences are wanting all things lye to the spoile as in Isa 5. 5. Psal 80. 12. Thus the Lord maketh his Church as a Towne walled about for defence against the enemies that it cannot be conquered as Jerusalem was compassed about with hills They that trust in the Lord shall be as Mount Sion which cannot be moved but standeth for ever the hills compasse Jerusalem round about so is the Lord round about his people from henceforth for evermore Psal 125. 1 2. It is built upon a rock that the gates of Hell shall not prevaile against it Mat. 16. 18. And God hath promised to be a wall of fire round about Jerusalem Zech. 2. 5. And strengthneth the bars of her gates Psal 147. 13. He keeps his Vineyard night and day â—ast any should hurt it Isa 27. 3. 3. This inclosure of the Church doth intimate the owners propriety because it belongeth onely to him he hath it for his owne use Here is noted the chastity of the Spouse she goeth not a whoring after other Gods she is not like the Harlot which sitteth at the doore and calleth to her the commers by and saith stollen water is sweet Prov. 9. 17. But the Spouse of Christ is carefull to keep her selfe and all her plants and fruits holy chast pure unto her beloved onely shee openeth the gates that the righteous Nation may enter in which keepeth the truth Isa 26. 2. But shee labours to withstand the invasion of the uncleane and abhominable that it enter not in Revel 21. 27. The Apostle was jealous over the Corinthians with a godly jealousie and hath prepared them for one Husband to present them as a pure Virgine to Christ 2 Cor. 11. 2. The Spouse saith I am my beloveds and my beloved is mine Song 2. 16. So much for the first comparison wherein the Spouse was compared to a Garden inclosed It followeth My Sister my Spouse These words were expounded verse 9. of this Chapter therefore I will not stand here on repetition but proceed to the second comparison which is expressed in these words A spring shut up a fountaine sealed Here we see are joyned together a Garden full of sweet plants and a spring and fountaine of living waters If the plants in a Garden be not watered all will wither and be fruitlesse By this comparison is inferred that the Spouse is not dry and barren but a fruitfull Garden it is never without water and therefore cal'd A spring a fountaine A spring hath its name in Hebrew Gal of the root Galal which signifies the rolling and waving of the waters Springs and fountaines are never dry but send forth streams of water continually So that this signifieth the abundance of waters that the Church is supplyed with it is as a Spring able to water all parts of the Garden Hence Observe That the garden of Christs Church is plentifully watered by his spirit and grace and so made fruitfull This garden is therefore well watered there is a spring of living waters which alwayes doe flow wherewith every herb and pretious plant is watered Thus Christ himselfe testifieth saying He that believeth on me as the Scripture hath said out of his belly shall flow rivers of living water John 7. 38. And when the Lord promiseth a full supply of his Spirit he saith I will powre water upon the dry ground and floods upon him that is thirsty Isa 44. 3. This water fructifieth the barrennesse molifieth the hardnesse and cooleth the hot distempers and moistneth the drinesse of the hearts of the Saints and so makes them fruitfull Trees of righteousnesse to Gods praise Water is comfortable to a thirsty land so is the supply of the Spirit to a thirsty soule hence saith David My soule gaspeth after thee as a thirsty land Psal 143. 6. A River in Paradise was called Euphrares of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because it maketh glad so doth the overflowings of the Spirit of Christ into the soule refresh it and make it glad and lightsome It is said that the joy of the Captives returning from Babylon was like the waters of the South Psal 126. 4. Intimating that the South parts of the world thirsted after water in a dry Summer Such is the joy of the dry and thirsty soule when God causes his spirit to returne upon it and refresh it with heavenly supplies It is promised the Lord will satisfie thy soule in droughts and make fat thy Bones and thou shalt be like a watered garden and like a spring of water whose waters faile not Isa 58. 11. Thus the Spouse is a spring and a fountaine not because shee is the fountaine of grace but because Christs being in it it is the
Water of life must needs be such as doth cheere and refresh the spirits This living water flowing from Christ doth give life and preserve life in all those that drinke it And it is said to be cleare as Crystall Rev. 22. 1. that is transparent and exceeding all Fountaines in cleernesse most pleasant to the eye as shewing all that is therein to the very bottome and most pleasant to the tast as free from mud and filth Now we shall proceed to the other part of the Spouses speech which is expressed in the next verse wherein she maketh earnest prayer saying VERS 16. Awake O North wind and come thou South blow upon my Garden that the spices thereof may flow out Let my beloved come into his Garden and eat his pleasant fruit IN these words the Spouse intreateth graces from her head and husband Christ to make her fruitfull withall It is a notable turning of her speech to the winds and quarters of the world attributing sence unto things without life which is also common to Poets and lovers especially in their Love-songs There be two parts of this prayer 1. Shee craveth the inspiration and gracious gifts of the spirit by turning her speech to the winds to blow upon his Garden in these words Arise O North wind c. Shee giveth a reason of her desire That the spices thereof may flow out 2. Shee intreateth Christs presence inviting him to come into his Garden speaking thus Let my beloved come into his Garden together also with the end thereof To eat his pleasant fruits Awake O North wind and come thou South c. Awake or arise or raise up thy selfe thou North wind He meaneth the North quarter because it is cold and moist as being far removed from the Sun 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vigilavit evigilavit transitive excitavit vel suscitavit and this is spoken as having regard to the day-time and hot Country of the Land of Judea And come thou South This quarter is hot and dry and both these winds are joyned together So that though the North and South winds be of contrary qualities as cold and hot moist and dry yet are they both fitting for her estate which sometime needeth sharp reproofe like the nipping North wind and sometime sweet and gentle consolation like unto the South wind sweet and cherishing Now under these quarters and by such an equall mixture of the winds no doubt but is meant such means whereby Christ doth refresh the Garden of his Church to cleanse the aire of it and make it more fruitfull and withall by the contrary course of winds purgeth the aire and giveth sometimes cleare and sometimes dropping seasons as may serve most for the benefite of the Garden Now that she may have the full benefite of these winds shee addeth And blow upon my Garden Blow that is even as it were by blasts or blowing from sundry quarters worke that which thou seest to be good and profitable for me Blow upon my Garden that is cause the wind to blow upon me It is the Lord that bringeth forth the winds out of his treasure Psal 135. 7. and speaketh unto them to blow Hereby is signified the quickning efficacy of the spirit of Christ as it is in Ezek. 37. 9. the Prophet was willed to Prophecy to the Wind and say thereunto Come from the fowre winds O wind and blow upon these slaine that they may live And agâ—ine the efficacy of the spirit of God is resembled by the wind in John 3. 8. So on the contrary the restraining of Gods spirit let out by the Gospell is signified by fowre Angells holding the fowre winds of the Earth That the wind should not blow on the Earth nor on the Sea nor on any Tree Revel 7. 1. Now it is something darke in that the Church calleth it My Garden The Spouse doth not call it her Garden as having any thing of her selfe for whatsoever Ornaments Flowers Plants c. shee hath shee hath them from Christ but by reason of the nigh conjunction which is betweene Christ and his Church she being flesh of his flesh and bone of his bone Ephes 5. 30. yea and the titles of the one and the other being indifferently attributed to the one and the other as where the Church is called by the name of Christ 1 Cor. 12. 12. Now from the first part of the Churches prayer Observe First from the comparison fetcht from the wind attributing sense to things without life in generall note That Christ hath the command of all creatures He calls for the winds out of his treasures when he pleases and restraineth them againe at his will This drew the Disciples in admiration to say What manner of man is this that even the winds and the Seas obey him Mat. 8. 27. Secondly we see here that Christ speaks to contrary winds both in respect of their quality and quarters from whence they blow Hence Note That Christ can bring good things to his Church by contrary meanes A cold nipping North wind and a pleasant cherishing South wind may both be suitable for the Garden of Christ The Spouse may sometimes stand in need of purging and sometimes of cherishing from whence it is the spirit of God carries it selfe suitable to both conditions and the Saints may be sure that all the winds blow them good Thus we have the Apostle testifying That all things worke together for good to us that love God Rom. 8. 28. And that all things are ours Paul Apollo Cephas things present and to come life death c. 1 Cor. 3. 21. Thirdly Observe That the Spouse desires the heavenly breathing of Christs spirit to come upon her It is not the North wind and the South wind which blow upon the Trees and that are felt of our bodies that are meant here which blow upon these heavenly plants but it is an heavenly breathing which she here requireth even the inspiration of the spirit God which is called the spirit of Sanctification the spirit of adoption c. Now this Spirit of God may well be resembled to wind and that in such respects as these 1. The nature of the wind is to blow where it listeth John 3. 8. So the Spirit of the Lord blows freely and opens the heart powring in abundance of grace it doth awaken and draw forth all the affections to Christ 2. The wind is of a prevailing force it beats downe all before it so the Spirit is mighty in operation it brings downe high Mountaines and hills that be exalted against Christ and layes them levell no man can prevaile against the spirit of God 3. A man receives his breath and life naturally from the aire a man cannot live without wind no more can a regenerate man live without the spirit of God for by the breathings of the spirit the soule of a Christian lives 4. The wind is of a cooling nature so the spirit doth coole the hot distempers in the soule
his Spouse saying open unto me c. Hence Observe That Christ desires a neerer and neerer fellowship with his Spouse Hence it is that he knocks for a farther entrance and communion he had communion before but he comes to renew and enlarge it Christ doth not delight in strangenesse but makes forth abundance of love to the soules of his Saints that so he might have a further entrance into their hearts and affections You know what he sayes to the Church of Laodicea Revel 3. 20. Behold I stand at the doore and knock So here It is the voice of my beloved that knocketh c. But some may object Christ hath power to open to himselfe why doth he stand knocking man hath no power to open of himselfe c. The answer is First Here Christ speakes to the Spouse that had the spirit of God by which she could open to her beloved for the Saints are first acted by the Spirit and then they act by it not in their owne power but in the power of the spirit But Secondly When Christ comes for an entrance at conversion then there goes a power that shall open for his knocking 's are effectuall his words are operative words such as was in the creation Let there be light and there was light Genes 1. 3. And such wherewith he raised Lazarus saying Come forth of the grave c. Joh 11. 43. So Christ by his Spirit cloathes his words with majestie and power his words are spirit and life and when he speakes effectually he opens and unlocks the heart with the power of his voice Now followeth the particular compellations which are as so many motives Christ useth to move and stirre the affections of his Spouse Open to me my Sister my love my dove my undefiled These things are spoken after the manner of earthly lovers who come in the night season some times to visit their friends and provoke them as it were by faire speeches to open unto them when they knock to which end Christ useth these alluring titles saying My Sister my Love c. My Sister Christ is our elder Brother and the first borne of many Brethren and what neerer bond of consanguinitie than a Sister So that whatsoever is strong in any bond Christ knits us to him by it and therefore stiles himselfe in all the sweetest relations to shew that he hath the love of all relations towards his Spouse Will a Sister shut a Brother out of doores and that when a Brother comes to visit her and to shew kindnesse unto her Thus Christ comes to make out his love unto us calling us by the name of Sister See this more expounded in Chap. 4. 9. My love Christ loves all his creatures with a generall love and lets the beames of his goodnesse scatter out to them because there is some beames of his excellency in every creature but his Spouse is his beloved in a more peculiar and eminent way then any other and though the beames of his generall love are scattered out to al his creatures yet his especiall love is united and fixed only upon his Church See this more largely opened in Chap. 1. 9. Christ cannot but love what he sees of himselfe in us he loves his owne Image It followeth My Dove The Church is resembled to a Dove in respect of the disposition that is or should be in her resembling that creature A Dove is of a meeke disposition without guile faithfull to her Mate and of neat and cleanly feeding and the like So the Saints are called The meek of the earth Zeph. 2. 1. 2. And are accounted to be without fraud or duplicitie in the soule Jam. 1. 8. They are faithfull and follow the Lamb whithersoever he goeth they have not defiled themselves with women Revel 14. 4. And they feed upon Christ and spirituall things In these and many more things there is an apt resemblance betwixt a Christian and a Dove But this hath been largely spoken of in Chap. 2. 14. My undefiled Some reade it my per sect one The Hebrew word signifies most properly and most commonly perfect 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Integer perfectus corpore vel animo absolutus completus consum matus Graecis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and sound of a religious honest and simple disposition without guile or wickednesse The Greekes translate it unfained This word undefiled is an expression of Christ which he applies to his Church But now in this expression we are to consider Christ and his Spouse one the Spouse having the field she hath the Pearl also having Christ she hath his righteousnes and perfection so the Spouse is perfect and compleat in her head there being a neere conjunction between the head and the Members Againe the spouse is undefiled in respect of that disposition in her which tends to perfection and Christ respects her according to what she shall be in her perfection and glorie Now in that Christ comes thus to awak his Church and by such sweet words to perswade her alledging the unitie of her nature which is she is his Sister her fellowship with him she is his love her chastitie she is his Dove her sinceritie she is his undefiled and all these sweet words are to melt the heart of the Spouse Hence Observe That Christ useth all the sweetest words and actions in drawing his Spouse neere to himselfe Here he useth as it were all heavenly Rhetorick to perswade and move the affections of the Spouse Thus Christ drawes his Spouse by the bands of love calling of her by the name of love Dove undefiled making out his love to her in the sweetest Titles and tearmes of relation yea notwithstanding her infirmitie and drousinesse before mentioned she is highly esteemed of him he imputes not her sins unto her but lookes upon her graces which he hath endued her withall as if she were perfect and undefiled It followeth For my head is filled with dew and my locks with the drops of the night In these words wee have declared the patience and sufferings of Christ which he under went in waiting for the returne of his Spouse The reason why he would have the doore opened and be let in is because he had refused no hardship or incommoditie but undertooke all for the good of his Spouse as appeares in that he saith For my head is full of dew c. The head of Christ being filled with dew seemeth to meane his manifold troubles and calamities which he suffered for her sake which sufferings of his are of two sorts In himselfe in his people In his owne person what did he endure how hid he undergoe the contradictions of sinners while he was upon earth and at his death his head was not only filled with drops of dew but also with drops of blood besides the anguish of his Spirit by losing the sense of his fathers love And then what he suffers in his Members who are often Troubled on every side perplexed
and knowledge Corrupt courses never want fleshly excuses Hence it is Paul saith I consulted not with flesh and blood that is he consulted not with the reasonings of the flesh and the carnall will but was obedient to the heavenly revelation Thus Peter consulted with the flesh when he counselled Christ saying Master pity thy selfe Now therefore we should arme our selves with resolution and say with Christ Get thee behind me Satan c. Mat. 16. 23. And with Paul when he saith We are no more debtors to the flesh c. Rom. 8. as if he had said we owe nothing to the flesh as to yield obedience and subjection unto it But we shall now see in the next Verse what becomes of all those excuses and backwardnesse of the Spouse whereby she delays and puts off Christ VERS 3 4. My beloved put in his hand by the hole of the door and my bowells were moved for him I rose to open to my beloved c. IN these and the 3. following Verses we have the issue of the Spouses negligence that Christ absented and withdrew himselfe There are three things set downe of what befell the Spouse 1. Christs withdrawing of himselfe he leaveth her for a time to her selfe and to her owne wayes but it is said My beloved put in his hand by the hole of the doore Christ did not wholly leave his Spouse though he did withdraw and therefore 2. We have Christs gracious dealing with her not wholly withdrawing himselfe but puts his finger into the hole of the doore and thereby leaves some sweetnesse behind him before his departure So that her hands dropped downe Myrrhe c. 3. The successe of Christs departure and withdrawing of himselfe Her bowells were moved in her which were hard before whereupon she opens to her beloved as now being willing to receive him but he is not at her call ready to be found he was gone and past not indeed but according to her sence and feeling and that onely for a time After this like one that falleth into a swoone she is void of inward comfort and sence of Christs presence where she saith My soule failed when he spake that is when I remembred the words which he did speake And lastly she cannot find her beloved she then enquires of the Watch-men of the City but she receiveth no comfort from them but they are like Jobs friends of whom it is said Cold comforters are you all Job 16. 2. for they wound her conscience and disgracefully use her where it is said They tooke away her Veile from her So in her present apprehension she passeth all meanes of recovery yet in the following verses she doth recover her selfe againe because Christ left her not wholly but leaves some of his sweetnesse behind him before he departed from her My beloved put in his hand by the hole of the doore The Spouse is no sooner fallen into this spirituall languor and drousinesse making excuses for her sloath and security but Christ comes to rouse her up and that first by withdrawing himselfe after a sort from her but yet he will first leave that behind him that shall both raise her up to seek after him and support her in her afflictions My beloved put in his hand by the hole of the doore c. My beloved put in or as it is in the Hebrew sent his hand or put it forth the putting forth of the hand 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Misit emi sit demisis im misit usually signifies the effecting of some work as in Gen. 3. 22. 12. 10. Hereby is noted that Christ had some enterprize on the Spouse he was not willing she should be at ease in her fleshly and carnall condition His hand that is his spirit by which he moved upon her by which he went to awake her For as the finger of God in Luke 11. 20. meaneth the Spirit of God so doth his Hand Hence it is said that when the Spirit of the Lord went out with the ministry of the Disciples The hand of the Lord was with them and a great number believed and turned to the Lord Acts 11. 19. So in that it is said Christ put in his hand it 's meant he did inwardly move upon her heart by the sweet and secret opperation of his glorious Spirit In at the hole or downe by the hole towit of the doore as it 's added in our Translation The similitude is taken from hence when a doore is locked yet there is a key-hole at which one may put in his hand or look in and so here when the hearts of the faithfull be after a sort locked up and Christ standeth at the doore of the heart and calleth and knocketh yet they doe not open unto him but make excuses he findeth some little entrance or hole as through the doore to put in his hand of spirit to touch the inward parts of the heart that so he might leave some print of his fingers before he did depart Hence Observe That Christ never leaves his Spouse so but that he leaves some prints of his spirit and grace behind him upon her soul Hence it is the soule doth so linger after him when he hath withdrawne himselfe and never rests untill it finds him againe There is never a finall desertion as we see here Christ puts his hand in at the doore he leaves some inward workings of his gracious spirit to quicken the soule to seek after him and also to support it in its affliction Christ stands at the doore and leaves Myrrhe behind him something in the heart that causeth a restlesse longing after Christ as appears by that which followeth this touch of his Spirit And my bowells were moved for him Some read the words thus My heart was affectioned toward him Master Ainsworth thus My bowells made a troubled noise or sounded within me Whereby is meant that all the inward affections and powers of the mind are moved with griefe and sorrow Now she is grieved and displeased with her selfe now she lamenteth her owne folly that she was so undutifull towards her beloved now her heart is againe wrapt with love of him now she will entertaine him Hereby is signified then all her disquietnesse and sorrow of heart for her beloved whom she had so neglected and put from her when he desired to come in Thus the Prophet declares his sorrow by saying My bowells my bowells I am pained at my very heart my heart maketh a noyse I cannot hold my peace Jer. 4. 19. And so God himselfe in pity of Ephraims calamity faith My bowels sounded or were troubled for him I will surely have mercy on him saith the Lord Jer. 31. 20. So here the Spouse by the sounding of her bowells sheweth the griefe and sorrow of her heart her mourning and languishing after her beloved Hence Observe First That the power of Christs Spirit makes a great change in those into whom it comes Behold here the power of the Spirit
and sweet and therefore compared here to myrrhe The graces and prayers of the Saints are said to be sweet as it is Revel 8. 4. Christ ming leth them with his owne sweet odours and so perfumes them before his Father The wicked are abhomination to the Lord because he abhorrs them their services and whatsoever in them is but the righteous man is his delight Prov. 15. 8. Christ will burne up sinne and consume all the drosse of his Saints and accept that which is sweet of his owne spirit in in them All the actions of the flesh are nothing but sinfull workes but the actions wrought by the hand of Christ the finger of God and power of Spirit these actions are sweet holy and gracious Secondly Observe That the sweetnesse of the Saints proceeds from Christs sweetnesse Christ first leaves myrrhe and the fingers of the Spouse drop myrrhe He was anointed with the Oyle of gladnesse above his fellows and out of the fulnesse of his divine annointings we receive grace for grace The head being anointed the oyle ranne downe to the skirts of Aarons garment wee have all from our head grace for his grace love for his love priviledge for his priviledge he is a sonne so are wee sonnes we are heires of heaven as he is heire of God all his dignities offices priviledges graces and preferrements are ours So that looke whatsoever grace or priviledge is in the head it descends downe to the Members who share with the head in every vertue so that all our graces are from his grace our life from his life our myrrhe from his myrrhe It followeth in the next verse VERS 5. I opened to my beloved but my beloved had withdrawne himselfe and was gone my soule failed when he spake I sought him but I could not finde him I called him but he gave me no answer HEre wee see the troubles and sorrows which befall the Spouse because of her former negligence and securitie Christ will not let her lye asleep on her bed of ease but will come to awaken her In the verse wee have First The action of the Spouse I opened to my beloved Secondly The discouragements of the Spouse and they are three First Christs leaving of her My beloved had withdrawne himselfe Secondly Her inward griefe and sorrow My soule failed c. Thirdly She had no answer notwithstanding all her seeking I sought him but he gave me no answer c. I opened or I my selfe opened to my beloved as before this noteth a further degree of grace in the Spouse that she did not only rise up but opened the doore giveth up the strength and power of heart and affections unto him willing that the everlasting King of glorie should come in and reigne there Hence Observe That gracious affections produce gracious actions Where there is the truth of affection it will discover it selfe in holy action after her affections were moved she presently openeth to her beloved The will minde and understanding guide the outward man therefore if these be touched and wrought upon it will quickly appeare in outward action as soone as her bowels were moved and that her fingers dropt myrrhe she shews the truth of her affection in opening unto and making after her beloved Thus much for the action of the Spouse her discouragements follow But my beloved had withdrawne himselfe Withdrawne or passed away to wit secretly and quietly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Transivit particularly also putting up the great injurie of refusall that shee had offered him passed by to wit the doores and so went away The doubling of the complaint for his departure sheweth her passion and griefe in that she thought he had been at the doore when she opened but now he was gone she could not enjoy his presence and favour as formerly she had to her unspeakeable comfort This is strange that he calleth and knocketh when she was asleep and lay in her bed and now when she is risen out of her bed and openeth the doore to let him in he withdraweth himselfe and will not be seene her unkinde dealing did deserve this Hence Observe That Christ doth sometimes withdraw himselfe from his Saints according to their sense and apprehension So God did withdraw from Christ when he cryed out My God my God why hast thou forsaken me but yet at that time God was neere him and did uphold him by his power and so for the Saints such desertions as these proceed from love from him that doth withdraw himselfe he doth it of purpose for their good and that out of a singular love but seeing Christ doth alwayes dwell in the Saints how can it be said that he doth withdraw himselfe out of their sight especially when he hath made their hands to drop with myrrhe This is out of question that Christ is alwayes present in the souls of the faithfull and yet to their thinking and apprehension he seemeth to be absent He doth still support them by his power and spirit and yet they have not the lively and comfortable feeling of his presence which they desire and sometimes happily did enjoy Then the heart is troubled then they mourne then they seeke and call after him for shee saith My soule failed when he spake My soule went forth or it left me and was gone it failed and fainted within me I was as one without life even as one dead through feare and griefe The departure of the soule from the body is death she was now as it were in a swoone or halfe dead for the time Alas now shee is afraid that her unkinde dealing should cause him to forsake her Who is able to expresse the griefe and sorrow the godly soule hath when it seeketh to feele the consolation of Christ and he hideth his face True it is that the Spouse could not lament she could not open the doore seeking and calling after him unlesse he were present and did worke these things in her for all these things proceed from his grace but yet he doth seeme to be absent which makes her crye out my soule my strength my life my comfort is departed from me When he spake When he spake or while he was speaking or rather because of his Speech to me which I had neglected for however the Hebrew will beare both yet I thinke the latter most agreeable with the purpose of the Spouse which is to agravate her offence and also to shew the miseries that she fell into for so great neglect So the sence is My soule failed because of speech or for the words which he had used when he so lovingly called unto me as before in verse 2. saying Open unto me my sister my love my dove my undefiled for my head is full of dew c. Now when the Spirit had moved upon her heart and affections then she remembred the words of her beloved Hence Observe First That Christ's words makes after impressions in the hearts of the Saints though
and in as great justice and wrath with his enemies Thus Christ is described positively to be all glorious and faire in that it is said he is white and ruddy It followeth that his glory is farther set forth comparatively The chiefe among ten thousand As Christ is glorious and excellent so he doth excell 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vexillavit Vnde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vexillatus all others all creatures whatsoever even men and Angells and therefore she saith He is the chiefe of ten thousand Or as the words are in the Hebrew Having the banner of above ten thousand Christ is the Standard-bearer of ten thousand that excells all other creatures in the world The Spouse useth a metaphor taken from the war as also putteth a number certaine for an uncertaine to expresse the commendations of her beloved Now the Banner or Ensigne is a warlike instrument and commonly the bearer thereof one of the chiefest and tallest and mightiest men and among ten thousand men a man may find many goodly countenances but yet saith she for found and naturall moysture and for a most temperate and beautifull colour Looke among infinite numbers of people yea among all the Sons of Adam you shall not find one or any any way matchable with my beloved The Standard or Ensigne is that under which the whole Army doe encamp as appears Num. 2. Here Christ is set forth above all to be Gods Standard-bearer to be set up for an Ensigne of the Nations Isa 11. 10. And all the Armies in Heaven and Earth follow him Rev. 19. 10. The Saints worship him Angells they adore him for he is the Lion of the Tribe of Judah the first borne of God set above all the Kings of the Earth as the Psalmist speaketh Now in that Christ is set forth comparatively to be more excellent then ten thousand Hence Observe That as Christ is glorious and beautifull so he is incomparable beyond all others Take the very quintessence and perfection of all creatures and extract all the glorie out of them and it will be nothing in comparison to Christs glorie Adam in innocency in his first created glorie and morall righteousnes was but a type a figure of the son of God Indeed Adam had the perfection of all creatures but Christ had all the perfections of God himselfe his wisdome power goodnesse and glorie Christ is that second Adam the Lord from heaven the Lord of glorie the brightnesse of Gods face and glory the expresse image of his person the invisible God the life manifested the word of God the Alpha and Omega this is he that is Immanuel or God with us Thus much for the generall discription of Christ Now followeth that which is more particular VERS 10. His head is as fine gold his locks as bushie and black as a Raven THere are two things that concurre to make a perfect beautie First A good complexion and healthy constitution Secondly A just Symmetrie or proportion of parts The Spouse therefore doth not thinke it sufficient in generall to set out Christ thus to say he is white and ruddie c. that he is of very good complexion and temperature but also she sheweth that there is in him also a comely proportion of parts from the corespondencie and agreement of parts ariseth a feature compleatly beautifull and lovely The Spouse enumerates and reckons up all his parts and therefore borrows phrases and comparisons from things that are most excellent to set forth the excellency of Christ above all other things Hence Observe in the generall That a Christians heart is large in affections to Jesus Christ See here the Spouse though she was ill intreated of the watchmen and in some sort deserted of Christ himselfe yet she goes on and sets out a particular commendations of her beloved Now whence is it that the faith and graces of the Saints are so impregnable whence is it that their hope is so indefatigable and nevever out of breath whence is it that no stormes or tempests of tentation can breake their spirits and make them give out but that largenesse of affection that they have towards Christ An example we have in Peter Lord saith he if it be thou bid me come unto thee on the water So it is with the Saints they refuse not to venture even upon boistrious stormes and dangers to goe to Christ Hence was Jobs resolution Though thou kill me yet will I trust in thee Hence also it is That the Children of God though they walke in darknesse and have no light all yet they will trust in the name of the Lord and stay themselves upon their God Isa 5. 10. Now because Christ hath not one but many excellencyes every thing in him is excellent inward and outward from his head to his feet c. for indeed beauty consists not only in colour and complexion but in affinitie and proportion of all parts Now to come to the particulars and first she beginneth with his head saying His head is as fine gold The Spouse begins to set out the excellency of the chiefe part viz. the head Now the head of Christ is God as the Apostle saith in 1 Cor. 11. 3. That Christ is the head of every man that the man is the head of the woman and that God is the head of Christ The head hath an eminencie above all other parts and also an influence upon all the Members wee may understand this of God who is the head of Christ as the Apostle saith in 2 Cor. 12. 13. or we may understand it of the headship of Christ over his Church that his administrations government and headship is most glorious and excellent most splendent and shining as pure gold As fine gold or the solid gold Two names of the best gold are here joyned together The first name in the Hebrew is Cethem that is fine shining gold the second is Paz that is strong and solid gold or gold that 's purified hereby the Spouse setteth forth how excellent how glorious how rich and shining the head of Christ is for among earthly things what is comparable to the fine gold it 's held of all mettals most precious and of all treasures the richest And as gold is precious so it 's durable mettall which shews that Christs headship and dignitie is everlasting and durable it is divine and heavenly and of a a glorious extent Hence Observe That Christ is eminent and glorious in respect of his head-ship God is the head of Christ and Christ is the head of Saints In Christ were hidden all the treasures of divine wisdome for in him dwelt the fullnesse of God he was the expresse image of the Fathers person and the brightnesse of his Fathers glory Christ lived in the knowledge counsell wisdome and bosome of the Father and therefore was an excellent head a golden head neither is he compared to every kind of gold but to that which is most pure and solid he is eminent
into the depth of Gods secrets and counsells Hence Note That Christs eyes are pure cleare and comely His eyes are as a flame of fire Revel 1. 14. And as Lamps of fire Dan. 10. 6. That is his eyes are bright lightsome and piercing implying his omniscience whereby he is able to disperse all the darke clouds of sin and ignorance to cleare and enlighten all his Saints and he is able to pry into all the corners of mens hearts and discry the privie plots and contrivances of all his adversaries as in Jer. 16. 17. Prov. 15. 11. Job 34. 21 22. Heb. 4. 12. 13. And his eyes are not full of light but full of purity and cleannesse like Doves he is of more pure eyes then to behold iniquity Habuk. 1. 13. His eyes are also full of grace and mercy tendernesse and pity yea full of commiseration to all his Saints his eyes are alwayes upon them for good as in Deut. 11. 12. Psal 34. 15. The Spouse passeth from the commendations of his Eyes to his Cheeks VERS 12. His Cheeks are as a bed of spices as sweet flowers his Lips like Lillies dropping sweet smelling Myrrhe IN this Verse we have two parts commended 1. His Cheeks 2. His Lips His Cheeks are a bed of spices as sweet flowers Cheeks are the grace and beauty of the face they are here used to denote Christs presence and heavenly countenance which is sweet as spices and flowers The Cheeks are set forth by a double comparison 1. They are likened to a bed of Spice meaning a Garden bed wherein spice aromaticall is set The comedinesse of his Cheeks is set forth in the word Bed and the sweetnesse of them in the word Spice for beds set out Gardens and Spices we know smell well and are very fragrant She addeth And sweet flowers Sweet flowers or Growne plants so named of being growne great The word also may be Translated Towers which have their names of greatnesse If we should Expound the words then after the usuall signification we should say As the Towers of those which make sweet Ointments but we may more fitly take them to be growne Plants of those that deale with spices and sweet Ointments seing the proper signification of the word is of greatnesse By these Cheeks the comelinesse and grace of Christ is set forth Hence Observe That Christ is full of grace and comelinesse to all that behold him His Cheeks which is the grace of the face is for comelinesse like a Bed and for sweetnesse like Spice and Growne plants Christs comelinesse and gravity shines forth to all that behold him all his graces are sweet and his fight and countenance hath a transforming vertue it makes those that behold him to be like unto him while others behold his glory they are transformed into the same image of his glory from glory to glory by the spirit of the Lord 2 Cor. 3. 18. Thus much for the commendations of his Cheeks that of his Lips followeth His Lips are like Lillies dropping sweet smelling Myrrhe The Lillies are very glorious beautifull and faire to behold for that flower amongst others is of a goodly colour and faire to look upon This flower is commended in many places of this Song as whereunto the Spouse her selfe is compared in respect of her beauty Chap. 2. 2. And in the same Chapter vers 16. it 's attributed to Christ also See Chap. 4. 5. This flower is not onely beautifull but of a pleasant smell and of good and tall growth all which tendeth still to the expressing of the glory and beauty of Christ and to the sweet and pleasant smells that are to be found in him Now the Lillies are fragrant and sweet of themselves yet she addeth They drop pure Myrrhe Pure or passing Myrrhe such as will passe and is vendible among Merchants as in Vers 5. it 's meant the Ode of Myrrhe which is the sweetest of all Now the Lips here compared to Lillies and sweet Myrrhe we know are the instrument of speech and therefore this is to be referred unto the holy heavenly sweet and gracious doctrine of Christ Honey and Myrrhe that is grace love goodnesse and mercy did flow out of Christs mouth In this respect the Spouse said before that her lips did drop as the Honey-comb and now she saith that his lips doe drop pure Myrrhe Hence Observe That the gracious holy and heavenly doctrines that proceed from Christ are very sweet and savory The words which Christ spake when he was in the flesh are said to be gracious words Luke 4. 22. And in Psal 45. 3. Grace was powred out of his lips The sweetnesse of his words are here set out by the similitude of the pleasant Lillie and the sweet Oile of Myrrhe Such is the sweetnesse of the Gospell in the hearts of believers The word of God is full of sweetnesse and all manner of delight it rejoyceth the heart as the Prophet saith Psal 19. 6. spreading abroad the savour thereof even far and neer after the manner of the pleasant Lillies and most precious pure and sweet Myrrhe Christ saith That out of the abundance of the heart the mouth speaketh Now Christs heart being a treasure of good things the dropping of his lips must needs be sweet that utter and spread abroad those good things Christ speaks from the excellency of his Spirit and from hearty affections dyed in love his lips then must needs drop sweetnesse they must needs have a pleasant tast It followeth VERS 13. His Hands are as Gold Rings set with the Berrill his Belly is as bright Ivory overlaid with Saphires AS the Lips are the instruments of speech so are the hands for action Christ was not onely mighty in words but also in deeds before God and all the people Luke 24. 19. Therefore it is that Christs hands are likened to Gold rings or that his hands were adorned with Gold rings Now Rings were counted pretious in those dayes they were great Ornaments and deckings Isa 3. 21. Luke 15. 22. Neither doth she say simple rings but rings of Gold that is glorious and precious shining like gold And to expresse the glory of it more she addeth Set with the Berrill The Hebrew word Tharshish is a pretious stone spoken of Exod. 28. 20. It is something uncertaine what stone it was and therefore some render it by the word Chrisolite others turne it Berrill of the Sea The Chrisolite is reported of some to be a very rich precious stone that comes out of Ethiopia glistering as gold and that 't is of Sea-green colour The Berrill is reported to be another stone that groweth in India it selfe being as they suppose an Indian word and given by the people as a name to that stone Some write that this stone in former times was usually set in such Rings as Lovers did use to give one to another or in Marriage Rings because of the power that was thought to be in it to procure and continue love one
downe sweetly and makes those that are asleep to speake I said I will goe up to the palme-tree and take hold of the boughes c. These words as you heard before containe a promise of Christ to his Spouse wherein he doth declare what he will doe for her what excellent things he will performe and bring to passe for her First The actions of Christ are declared in these words I will goe up to the palme-tree I will take hold of her boughes I said that is I doe vehemently affirme the speech containes as it were a grave sentence I give thee my promise and looke what I promise thee I will performe c. I will goe up into the palm-tree that is I will draw nigh unto thee I will afford thee my presence It 's added I will take hold of the boughes thereof he meaneth by this speech that he would purge it that so he might not only perceive but receive fruit of her even as the palme-trees the tender branches are specially pruned and trimmed because they should yeild blossomes and buds for fruit The Hebrew Sansinuim here translated boughs or branches properly signifies the highest branches in the Tree and is not used in any place of Flin lib. 13. cap. 4. Scripture but in this because the palme-tree as writers say hath not boughes on the sides like other Trees but doth only at the top send forth such long bowes and there also the fruit it selfe groweth In summe this is Christs meaning that he will goe up into the palm-tree that is joyn himself to his Spouse who before was resembled to the same and will take hold of her boughes to the end he may prune and dresse her that she may bring forth abundance of fruit such as Christ himselfe may accept of Hence Observe First That the Saints stand in need of pruning and loping and to have their superfluous branches taken off to make them fruitfull Hence it is that Christ saith here I will get up into the Palme-tree and take hold of her branches which doth shew he had the possession of his Spouse his love and care was over her to prune and dresse her to purge her that shee might bring forth more fruit as it is said of the Fathers purging of the Vine that it might bring forth more fruit John 15. 1 2. Secondly Observe That it is onely Christs worke to purge his Saints Christ doth elsewhere compare himselfe to the Vine but here to a Husbandman to prune and lop off the superfluous branches of his Spouse this is the proper worke of Christ and none can doe it besides him for he saith Without me you can doe nothing John 15. 5. None is able to act or any way purifie himselfe but by the spirit and life of Christ within him Thus much for Christs performance the effects follow Now also thy breasts shall be as the Clusters of the Vine and the smell of thy Nose like Apples The Breasts of the Spouse were before compared to Clusters but now to the Clusters of the Vine This denotes a greater measure of the sweet juyce of the Spirit to be powred out upon her and doth in a more plenteous manner draw forth her breasts and minister food and divine nourishment unto her Children Hence Note That Christ doth fill the Spouse with the sweet juyce of his spirit whereby she is able to nourish her Children The Spouse doth alwayes minister food to her members but here her breasts are not onely likened to Clusters but to clusters of the Vine intimating that as Christ doth more abundantly administer unto her so she doth more plentifully administer unto others The breasts of the Spouse are then alwayes like clusters of the Vine there is in them a right wholesome and sweet juyce but when the Lord powreth forth upon her the greatest measure of his spirit then doth she in a most plenteous manner draw forth her Breasts and minister food unto her Children Now followeth the second effect where he saith And the smell of thy Nose like Apples The Nose of the Spouse was before commended for the comely forme thereof in verse 4. which denoted her courage and behaviour now here it 's commended for the sweet breath that commeth from it it 's said to be like the smell of Apples that is like sweet and pleasant smells that come from Apples Hence Observe That Christs divine presence with us is so excellent it maketh us fragrant to himselfe sweet and comfortable unto others The sweet odour of the Spouse is her fame spread abroad and is comfortable to those that smell the sent thereof The Lord doth manifest the savour of his knowledge by his people in every place 2 Cor. 2. 14. This savour is like the savour of Apples which refresh those that languish and are sick of the love of Christ The Spouse can breath nothing but sweetnesse all that approach neer her shall smell the savour of her sweet breath The breath of Antichrist is loath some to all that can smell but the breath of Christ through the Saints is to the savour of their Nose as the savour of Apples Therfore the sum of all is thus much as if Christ had spoke thus much to his Spouse I will not onely be present with thee satisfying my selfe as it were in thy breasts and beauty and delighting in thy love continually but I will also make thee strong fresh lively yea sweet and pleasant to all such as shall come unto thee by meanes of such graces as I shall indue thee withall and to the same effect tend the words of the next verse VERS 9. And the roofe of thy mouth like the best wine for my beloved that goeth downe sweetly causing the lips of those that are asleep to speake HEre is the last effect of Christs approaching neer his Spouse namely that it maketh the roof of her mouth like the best wine which wine is amplified by the effect of it above other wine in that first it 's said To goe down sweetly Secondly It causeth the lips of those that are asleep to speake The roofe of thy mouth is like the best wine c. The roofe or pallate of the mouth is to discerne and tast withall as it 's said Job 34. 3. The pallate tasteth meat But in relation to others it is the instrument of speech as in Prov. 8. 7. My pallate shall speake truth So that by the roofe of her mouth is here signified that which proceedeth out of her mouth towit her holy word and doctrine which she doth declare and publish This lively word is here likened unto good wine Viz. both for colour strength tast and sweetnesse for all these concur together in good wine meaning here by good wine the best most excellent sweet and wholesome wine that it shall smell well and be most sweet and mighty in operation and hence it is that this wine is commended for the goodnesse thereof as it is described in the next