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
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
reckon up all his parts from top to toe as we use to say from his head to his feete and at last concludes thus he is altogether lovely But this is not meant of the outward lineaments and proportion of his body but of his spirituall beauty and grace Now the Church must needs be also beautifull in respect of inward and spirituall beauty forasmuch as shee is the workmanship of God created in Christ Jesus unto good works Ephes 2. 10. So that as we were Gods workmanship in our first creation so likewise in our regeneration or second creation This workmanship of God is that whereby he doth renew us by his spirit and change our wills to holiness and righteousnesse wherein consisteth his own glorious image So that now all parts of man are renewed and sanctified they have all received a proportion of grace and they all sweetly concurre with one harmonious consent to act for Christ even as they are acted by his Spirit Now it appeareth that the Churches comelinesse is not any naturall beauty but it 's supernaturall it is a derivative beauty Thus we have it in Ezek. 16. 12 13 14. Where the Lord saith I cloathed thee with broidered worke vers 10. And I decked thee with ornaments c. vers 11. And I put upon thee jewels of silver and gold vers 12. And saith God Thy renown went forth among the heathen for thy beauty for it was perfect through my comeliness which I had put upon thee saith the Lord vers 14. The Lord gave of his own beauty and excellency and therby Jerusalem became beautifull and glorious So all the Saints shine in the glory and excellency of Jesus Christ Hence we are said to put on the new man Colos 3. 10. The Apostle useth a metaphor taken from the putting on of garments to shew that those graces which wee receive from Christ are so many additions to our nature and that we are wholly destitute and naked by nature having no form nor comeliness upon us but those renewed graces which are after the image of God they are as beautifull ornaments to our soules Now in this respect the Church is comely yea and shee is much more comely then shee is blacke shee is not so black in her selfe as shee is comely in Christ O yee daughters of Jerusalem These are they unto whom she directs her speech who as she conceiveth might have framed objections against her The Church often speaketh to these daughters in diverse places of this song We must understand by these daughters of Jerusalem the friends of Christ and of his Church Now it was the custome of the Jewes to call the whole the mother and the parts the daughters So the Villages round about a City are called the daughters of the Citie 1 Chron. 7. 18. And so Jerusalem which is above is called the mother of us all Gal. 4. 26. whose daughters are all particular Churches and Saints And the children of the Church are called daughters in that they are presented as a pure virgin to Christ 2 Cor. 11. 2. And Psal 45. 13 14. The Kings daughter meaning the Church is brought unto the King in raiment of needle-worke the Virgins her companious follow her Now these may may be called daughters in either of these respects 1. In that they were not so well instructed in the way of Christ as other believers were they were not so confirmed and grounded in the knowledge of God or 2. They were such as were newly converted and so not joyned to any particular congregation or 3. They were the particular congregations into which the Church was diuided and this agrees with the Hebrews form of speech Now the ground of the Churches turning her speech to these daughters is that they might not be offended with her blacknesse to take off all discouragements which might befall them by reason of the crosse or of weaknesse which the Church was subject unto so that such like things as those might not be a cause of scandall or of stumbling unto them As the Tents of Kedar Here we have her Comparison by which shee doth demonstrate her blacknesse to be as the Tents of Kedar Kedar was the second Son of Ishmael Genes 25. 13. The Kedarites which came of his race dwelt in Tents and open Fields where they were exposed to the scorching Sun they were Scenites being such as did wander up and down feeding their Flocks in Tents which they Plinle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hist Lib. 6. Cap. 28. made of Goats-haire as Pliny reporteth And the Prophet saith they dwelt in the Wildernesse Isa 42. 11. Kedar hath his name of blacknesse and darknesse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Obscurus luce privatus fuit nigruit And David lamenteth that he was so long conversant in the Tents of Kedar Psal 120. 5 6. The Church is likened to these Tents in respect of her adversity and sorrow hence the Church is called the Tents of Jacob Jer. 30. 18. And the Tents of Judah Zech. 12. 7. That is in respect of her misery and distresse But we may further take notice that these Tents were in Arabia and they were very rich and glorious as is shewn by diverse Scriptures The Prophet Ezekiel saith in Arabia was all kind of Merchandize Ezek. 27. 21. and it was full of Flocks and Heards of Gattell Jer. Aliena non emunt vendunt sua 40. 28. and their men were given to their Bow and to Warrs Isa 21. 13. Besides humane Histories doe largely treat of the excellent and pretious things of Arabia Solinus in Polihist c. 46. deserta Solinus saith They buy not of others but sell to others And Plinie reporteth that it commeth behind no Country in the world for largenesse and greatnesse Plinie nat Hiâ—t Lib. 〈◊〉 6. Cap. 28. being full of people and richly seated from whence it hath its name Foelix happy because in it were plenty of Pearls and Mines of gold there was also those Trees that brought forth the sweet gums of Frankinsence and myrrh and there was all kind of sweet odours and Spices besides plenty of Honey and Wax Now the Church drawing her comparison from Kedar may as well meane besides blacknesse matter of desire as if shee should say It is true I am black as Kedars Tents yet in mether earepretious things for which I am comely and to be desired for as Kedars Tents have been desired not for their outward beauty or comelinesse being made of Goats-haire a Stuffe very course and black but for the most precious Jewells and precious Stones for riches and gold for the sweet odours of frankincense and myrrh and such like pretious things as was contained in it yea in it was the Phoenix if ever there was such a Bird in the world who might resemble both Christ and his Church in that there is said to be but one at a time in the World so Christ and also his Spouse are both said to be one
offering of them up upon the golden Altar to wit his own selfe which was figured out by that golden Altar upon which Incense was offered Numb 4. 11. and overlaid with gold Exod. 30. 3. And thus hee makes our prayers acceptable unto God that hee smels a sweet savour in them 2. The graces of Christs spirit in the Saints are not only savoury and delightfull to God by Jesus Christ but they are savoury to men also To this purpose tends that of the Apostle Peter when he exhorts us to have our conversation honest among the Gentiles that they which speake evill of us as of evill doers may by our good works which they shall see glorifie God in the day of their visitation 1 Pet. 2. 12. This odour is bonae famae the savour or smell of a good name for a good name is better then ointment Eccles 7. 3. And this the Apostle calls pure religion and undefiled before God even the Father to visit the fatherlesse and widows in their adversity and to keepe our selves unspotted of the world Jam. 1. 17. And the Apostle Paul willeth u◠to walke wisely towards them which are without Coloss 4. 5. That is wee should walk in-offensively towards them giving of them no offence but rather to win them by a sweet holy and godly conversation VERS 13. A bundle of myrrhe is my beloved unto mee he shall lie all night betwixt my breasts THe Church having praised her Beloved for his graces bestowed on her Shee now declareth farther how delightfull and how really welcome Christ is to her And lest any should think it vain-glory for her to commend her own graces shee now sheweth by what meanes she became so sweet and savoury shee plainly declares that it was not of her selfe but saith she my beloved is unto me a bundle of myrrhe c. In this verse we have First The Churches declaration of her Beloved's sweetnesse In which Declaration consider 1. A note of propriety My beloved is unto me 2. Of her affection Beloved 3. Of Christs sweetnesse expressed by a bundle of myrrhe Secondly we have Christ's entertainment from the Church he shall lie and lodge with her This is amplified by two adjuncts 1. Of the time all night 2. Of the place betwixt my breasts A bundle of myrrhe is my beloved unto me c. A bundle of myrrhe Myrrhe is an odoriferous tree and saith Plyny it sweateth out a sweet gumme called Plin. lib. 12 cap. 16. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ligavit colligavit Vnde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Fasciculus eculus stacte which is preferred before all others This gum is also called myrrhe from the tree whereon it grows it is gathered and bound up in baggs and though the word in the Hebrew be rendered a bundle yet according to the nature of myrrhe it being a gum or liquid thing it may be more aptly called a bag of myrrhe so the word is rendered Prov. 7. 20. A bag of money And in Gen. 42. 35. A bundle of money The word may indifferently be used for any thing that is made up in a bag or bundle As for this Myrrhe it is an Indian Tree and it is very sweet of smell and leniter amara meanly or somewhat bitter in tast as the Naturallist writeth and of the second degree hot and dry and of a preserving nature it is reckoned of God for one of the most prinpall chiefest of spices Exo. 30. 23. which holy ointment figured out the graces of Christ and the graces of the Saints Christ is said to be anointed by the Spirit Isa 61. 1. And with the oile of gladnesse or of grace Ps 45. 7. And the Saints have an unction from the holy one 1 Joh. 2. 20. This was one of those precious things with which the wise men honored Christ at his birth Mat. 2. And it is of much use for embalming for which cause Nicodemus in John 19. 39. doth mixe myrrhe with Aloes for the embalming the body of Jesus Hereby the Church declareth how sweet and comfortable Christ is to her and how well pleased shee is with all his dispensations and that hee is alwayes as a sweet odour unto her heart A bundle or bagge is for to keepe safe those things which are in danger to be lost As the soule of my Lord shall be bound in the bundle of life with Jehovah 1 Sam. 25. 29. And thus Job saith his iniquities are sealed up in a bag Job 14. 17. And when Christ wisheth his Disciples to get an heavenly treasure he saith provide your selves bagges which wax not old Luk. 12. 33. And for those things we lose and wast we are said to put in a bagge with holes Hag. 1. 6. Now this denoteth the Churches care to enjoy and possesse Christ with all his graces and communications and with the benefits of his death and resurrection all these are bound up safe in a bundle or bag she is carefull that she lose not the sweetnesse or vertue of any of the graces of her Beloved and these are all safe in Christ as bound up in a bundle My beloved Christ having called the Church his love vers 9. Here the Church returneth the same Epithite to him again and calls him her Beloved not that she first loved him but he loved his Church and gave himselfe for her Ephes 5 25. Whereupon shee loveth him again because he loved her first 1 John 4. 10. The Hebrew word Dod wel-beloved is written with the same letters that David whose name signified Beloved he was a figure of Christ and his Father after the flesh Rom. 1. 3. And Christ is called David Jer. 30. 9. Vnto mee A speech of faith propriety applying Christ and all his graces unto her selfe A like example the Apostle gives us when he saith Christ loved me and gave himselfe for me Gal. 2. 20. He applyeth the benefit of Christ's death to himselfe in particular to teach us speciall faith and to enflame our love to him as if he had shed his blood for us alone and in particular He shall lie all night betwixt my breasts He shall lodge or he shall abide The word lun which 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pernoctare signifies to lodg or stay all night is of the future tense which yet frequently in the Hebrew bears the signification of the time past And though the word properly signifies a nights lodging or abiding as in Gen. 28. 11. yet it is used for a longer continuance as in Psal 49. 12. Adam lodged not in honour that is he stayed no long time in honour And in Psal 25. 13. his soule shall lodge in goodnesse that is it shall continue in goodnesse And in Psal 55. 7. I would lodge in the wilderness That is I would remaine in the Wildernesse This denotes unto us the Churches desire that Christ might continue and abide with her that he might lye downe and settle his abode with her for ever Or we may
doctrine of faith did as it were stay and uphold the Churches of Christ Of our house Our house Or the houses of us for the Catholick body is distinguished into sundry particular Congregations or Churches in every of which as in sundry Nurceries the Saints are brought up and Nursed The Church is called the house of God 1 Tim. 3. 15. which is Interpreted to be the Church of the living God the pillar and ground of truth And so the faithfull are called the house of God Heb. 3. 6. But what is this Palace It cannot be so properly meant of Heaven in which the Saints shall dwell for ever but rather of an house while they are yet in this World and this house is the Church of Christ she is the Temple of the living God Every faithfull soule is the habitation of Christ and hence it is that the Psalmist calls upon men to open the doors of their heart to receive Christ Lift up your heads yee gates and be ye lift up yee everlasting doors and the King of glory shall come in Psal 24. The beams of our house are Cedar The beams of this spirituall house are set forth by the matter they were of they were of Cedar Cedar is a Tree very common in Mount Lebanon and as some say like unto Juniper or rather to Cypres for leafe but for the Tree it selfe it is tall and strong and the wood of permament nature and of a very sweet smell and it rotteth not nor admitting any worme Now the Saints who are the beams rafters and materialls of this house are compared to Cedars in Psa 92. 13. And Balaam likeneth the Tabernacles of Israel unto Cedar trees beside the waters for goodlinesse Numb 24. 5 6. This wood was used in Solomon's Temple 1 K. 6. 36. And he made Cedars like Sycamore Trees which are in the val ' for abundance 1 Kings 10. 27. Prefiguring the Saints of whom the spirituall Temple of the Lord was to be built the Saints are as living stones put into the edifice or building of Christs spirituall Temple Thus is commended the matter of the beams of this house wherein is set forth the stability and strength of this house or houses Now followeth the seting forth of the excellency and statelinesse of this house And the rafters or gallerirs of firr Rafters or Galleries as the word borrowed from running intendeth Galleries were certaine walking places which were built on the tops of houses Now in such Galleries as these men were wont to walke and converse together So here these Galleries in Christs house may signifie the sweet conversing the Saints have with Christ in the communication of all his graces These Galleries are set forth by the matter they were of Of Fir Our Translation saith of fir some others Cypres the Hebrew Brothim whose singular for the forme of its Characture may be Brut is turned by the Latine word Bruta which was a Tree as Pliny recordeth Plinie in Lib. 12. Cap. 17. like to a broad Cypres tree with whitish boughs of excellent sweet savour much like unto Cedar This sets out unto us the excellency of Christs Galleries wherein he doth sweetly converse with his people and wherein his people doe contemplate of divine things These Cedars and Brutine trees may both be applied unto the persons of the Saints and also unto the doctrine of faith wherewith the Curch is built upon Christ the chief corner Stone as in 1 Cor. 3. 9 10 11 12. where the Apostle saith No man can lay any other foundation then that which is laid which is Christ Now saith he if any man build upon this foundation Gold Silver precious stones c. That is meant of the Saints who are the super-structure built upon Christ the foundation thus was the building of the new Jerusalem whose twelve gates were of pearles and the street of the city was pure gold Rev. 21. 21. Now all these similitudes doe set forth those holy persons and graces wherewith the Church should be adorned all those things signified by the houses of Cedar and by the Galleries of fir are strong and firme and very redolent and savory unto the comfort of the Saints and the glory of Christ In the Verse before Christ and his Church sung the prayse of their Bed here they sing the praise of their Houses Hence Observe 1. That the Saints are Christs house They are called the house of God 1 Pet. 4. 17. and the Temple of God 2 Cor. 6. 16. Heaven is his house where he manifesteth his glory and the world is his house where he manifesteth his power and wisdome but the Saints are his house where he manifesteth his especiall grace and favour The Lord dwells with the humble spirit Isa 57. 15. That is he is present with them to cheare and comfort them with his grace and spirit Now the Lord maketh use of the Saints as men doe of their houses 1. Men use to abide and be resident in their houses a house is a place of residence So Christ is alway present with his Saints by his Spirit unto the end of the world Matth. 28. 18. And lo saith he I am with you unto the end 2. Men doe refresh themselves by eating and drinking and the like in houses thus Christ is said to feast and sup with his Saints Revel 3. 20. Christ doth converse familiarly chearfully and comfortably with them as friends use to Feast and make merry one with another 3. Men doe take great delight and contentment in their houses as being a part of their worldly excellenency So Christ taketh great contentment and delight in his Saints The upright are his delight Prov. 11. 20. 4. Men lay up their greatest treasures and their most precious Jewells in their houses So doth Christ he comes into the soule his house to bestow his Jewels and to spread his treasures of grace there he makes the spirit of glory to rest upon his Saints 1 Pet. 4. 14. Now as the glory of Christs house is set forth so also is the glory of the beams or rafters thereof commended unto us You heard that these beams were applied to the persons of the Saints wherewithall the house of Christ is builded Christ is the Foundation and the Saints are the super-structure put into the building This is that the Apostle tells us 1 Pet. 2. 4 5. To whom comming that is unto Christ as unto a living stone yee also saith he as lively stones are built up as spirituall house an holy Priest-hod to offer up spirituall Sacrifices acceptable to God by Jesus Christ So Gods house is built of Saints of lively stones such as have received life from him this house is Gods dwelling place where he communicates both grace and glory And it is called a spirituall house because it is built up by the Spirit of God Now as Christs house is commended by the beams thereof so the beams or rafters are set forth by the matter they are of
in Christ we have a manifestation of God whereof we have a figure in Moses Exod. 33. The Lord proclaimed his mercy his patience his goodnesse his truth and justice before him these are his back-parts and more then these he could not see and therefore it is said that the Lord covered Moses with his hand while he passed by But where was Moses when he had this Vision and appearance of God He was in the clift of the rocke Now verily that Rock was a shadow of Christ we see the glory goodnesse and face of God through him Per speculum as it were in a glasse Christ is the lively image of God 2 Cor. 4. 4. The brightnesse of his glory and the expresse Character of his person Heb. 1. 3. There is no excellency in the Father but it is in the Son and by the Sonne we come to injoy it so saith the Apostle God who hath commanded light to shine out of darknesse hath shined in our hearts to give the light of the knowledge of the glory of God in the face of Jesus Christ 2 Cor. 4. 6. Both this expression and that in the Hebrews before mentioned where Christ is called the brightnesse of God◠glory are a metaphor taken from the beams of the Sunne as the Sun is manifested by his owne brightnesse viz. by his Beams for we cannot see the Sun in Rota in his Charriot or circumvolution but by his Beames so the inaccessible light of the Fathers glory is revealed Tanquam per radios ac splendorem as it were by beams and brightnesse shining most clearly in Christ and the Fountaine and root of that brightnesse is in Christ's God-head but darted upon us through the Man-hood according to the testimony John 1. 18. No man hath seene God at any time the onely begotten Sonne which is in the bosome of the Father he hath declared him The bosome is the place and seat of secrets now it is Christ onely that opens the bosome declares the secrets and reveales the glory and brightnesse of Gods face unto us In a word all our happinesse safety and glory lies in Christ if we be in the Rock we sit in heavenly places with Christ Ephes 1. 3. And we are in Christ Ephes 1. 1. 1 Cor. 3. 1. And our life is hid with Christ in God Col. 3. 3. And by him we have accesse to the Father as it were by steps and stairs So much for the description of the Church in respect of her mansion or dwelling place Now followeth the thing shee is exhorted unto with the Exhortation annexed Let me see thy countenance let me heare thy voyce for sweet is thy voyce and thy countenance is comely Christ having awaked his Love he now exhorteth her to a more neer fellowship and communion with himselfe and that first by saying Let me see thy Countenance c. Let me see or cause me to see thy aspect thy visage thy 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vidit invisit praevidit aspexit prospexit Inde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Visio visus aspectus species forme and fashion that is stir up thy faith and hold up thy face shew me thy Countenance boldly with joy and comfort looke upon me as it were with open face and see my glory contemplate upon my excellency and goodnesse and in this manner doth Messiah call the Church to a neer and sweet communion with himselfe Hence Observe That the Saints with faith and boldnesse have accesse unto the Father through Christ their Mediator Hence it is that the Spouse being in the Rock by which is meant Christ as was shewed before is bid to come and unveile her face and to take a view of the glory of God in Christ And this is that which the Apostle declares saying But we with open face beholding as in a glasse the glory of the Lord are changed into the same Image from glory to glory even as by the Spirit of the Lord 2 Cor. 3. 18. This expression is taken from an allegory of the covering wherewith Moses veiled his face when he appeared before the Lord Exod. 34. 33. And by that beholding of God had his face lightned and shining with beams So have the Saints a free accesse unto God by Christ which is not as a darke vaile but a pure resplendent glasse wherein the glorious countenance of God is seene by us and we are thereby renewed and as it were glorified in our minds according to the same Image of God in holinesse and righteousnesse And againe the Apostle tells us We have a High-Priest which is entered into Heaven even Jesus the Sonne of God Therefore saith he let us hold fast our profession c. And let us goe boldly to the Throne of grace that we may receive mercy and find grace Christus est sacerdos sacrificium deus cui templum in quo reconciliamur to helpe in the time of need Heb. 4. 14 16. For Christ is as one saith the Priest the Sacrifice the God and the Temple the Priest by whom the Sacrifice through whom the God to whom and the Temple in whom we are reconciled Thus for the first branch of the exhortation The second followeth in adding these words Let me heare thy voyce Let me heare or cause me to heare thy voyce towit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the voyce of his owne spirit speaking in the Spouse by prayers praises and thanksgivings Christ calleth for the voice of the Spouse like to the joyous sweet mourning note of the Dove in the absence of her Mate Hence Observe That Christ is so affected with the sweet Dove-like voyce of his Church as that he entreats his Church to cause him to heare it He calls for the voyce of preaching his glorious works the joy and gladnesse from his Church and he calls for the voyce of prayer Psal 50. 15. Call on me in the day of trouble c. Though Christ should seeme sometime to neglect his people as not to heare them yet he would not have them to cease to call upon him but would have them pray continually like the poore Widow in the Gospell that importuned the judge because when he seems not to hear his Spouse he looks on her with the greatest delectation So far the second branch of the exhortation The reason of the one and the other followeth For sweet is thy voyce and thy Countenance is comely Thy voyce is sweet or pleasing delightfull that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Miscuit commiscuit per metaphorum jucundus dulcis 〈◊〉 acceptable and welcome being uttered by faith it must needs delight because it is sweet melodious and piercing and no marvaile seing it is the voyce of his owne Spirit and therefore cannot be but very sweet and delightsome Hence Observe That the voyce of Christs owne spirit in his Saints is very sweet and pleasant unto him Would Christ so call and earnestly seeke for the voyce of his Spouse if it were not a sweet
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
fire in the bosome then to conceale spirituall comfort We cannot saith the Apostle but speake the things which we have seene and heard Acts 4. 20. As it doth much lessen our comfort to conceale the thing we know so it doth much increase and inlarge our comfort to make known our injoyments to others From the second Interpretation towit that the Spouse entertaineth him to dwell in her heart Observe That it doth not content the Saints to have some slight apprehension of Christ but they desire to lead him into the inner Chambers of their minds that he may dwell in their hearts So the Spouse here had apprehended her beloved and shee doth not satisfie her selfe untill shee hath led him downe into the inmost corner of her heart Then it is that the Spouse liveth or Christ liveth in her Gal. 2. 20. the Church is called upon by the holy Ghost to open the Gates and everlasting doors that is the doors of their hearts And Christ the King of glory shall come in Psal 24. Shee doth open the gates and the doors and leadeth him in What good thing can be wanting where the King of glory shall enter in to dwell He is the Lord of Hosts who is strong and mighty in Battaile who will subdue sin and put the Prince of darknesse to flight yea he will chase away all evill where he dwelleth No marvaile then that the Church will not let him goe but leadeth him into the Chambers of her that conceived her Lastly in that the Church is called the Mother of the Church Hence Observe That the Church doth nourish her owne Members Saints are nourished and cherished among Saints Hence they are bid to rejoyce with Jerusalem c. That they may suck and be satisfied with the Breasts of her consolation that they may milke out and be delighted with the brightnesse of her glory Isa 66. 11. And to the Church of beleivers pertaineth all the glorious priviledges which did of old pertaine to Israel as the Apostle telleth us in Rom. 9. 4 5. To whom pertaineth the adoption and the glory and the Covenants and the giving of the Law and the service of God and the promises of whom are the Fathers and of whom as concerning the flesh Christ came who is over all God blessed for ever Amen It followeth VERS 5. I charge you O yee daughters of Jerusalem by the Roes and Hinds of the field that yee stir not up nor awake my love till he please THe Spouse having long sought her beloved and now having found him and brought him home unto her Mothers house and resolved to retaine him there reneweth her contestation and charge to the Daughters of Jerusalem not to awake or disquiet her beloved These words being the same with the words in Chap. 2. 7. I shall not stand upon repetitions but onely mind you of the occasion of the repetition of them 1. Consider the Church having found her beloved and is very willing to keep him and to injoy sweet fellowship with him shee giveth this straight charge to the Daughters that they doe not provoke him by sin and so grieve his holy Spirit and thereby cause him to depart from his Church againe For as Moses said unto Israel If yee turne away from after him he will yet againe leave them in the Wildernesse and yee shall destroy all this people Numb 32. 15. And the like place we have in Exod. 23. 20 21. Behold saith the Lord I send an Angell before thee 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 for Gods name and attributes are his very essence Thus the Apostle willeth us not to provoke Christ when he saith Grieve not the holy Spirit and withall addeth this reason Because saith he by it ye are sealed unto the day of redemption Ephes 4. 30. So on the other hand we must please the Spirit by being acted by it least we turne away the seale or assurance of our salvation Or 2. We may take it thus the Daughters were charged to wait patiently for Christs comming in the flesh and to be contented with their present enjoyment of Christ that they should not stir him up or provoke him by murmuring or otherwise through feare or unbeliefe neither was shee to be discontent to suffer affliction as being under the Law being shut up unto the faith that should be revealed which Law was a School master unto Christ Gal. 3. 23. for the Saints were under Governours untill the appointed time of the Father Gal. 4. 1 2. So much for the Charge VERS 6 7 8 9 10 11. Who is this that commeth out of the Wildernesse like pillars of smoake perfumed with Myrrhe and Frankincense with all powders of the Merchant Behold his Bed which is Solomons threescore valiant men are about it of the valiant of Israel They all hold Swords being expert in war every man hath his Sword upon his Thigh because of feare in the night King Solomon made himselfe a Charriot of the wood of Lebanon He made the pillars thereof of Silver the bottome thereof of gold the covering of it of purple the middest thereof being paved with love for the Daughters of Ierusalem Goe forth O yee daughters of Zion and behold King Solomon with the Crowne wherewith his mother Crowned him in the day of his Espousalls and in the day of the gladnesse of his heart IN the former part of the Chapter the Church sought Christ and never gave over seeking untill shee had found him and brought him home into her Mothers house and into the Chambers of her that conceived her Christ discovereth himselfe sweetly unto his Spouse but not that his Spouse should be content with her present apprehension of him but that shee should ascend higher and higher even unto the Chambers of his heavenly Palace for to that end and purpose doth he come downe unto her Here therefore is shewed the effect of this her finding and laying hold of him namely that he hath perfumed her with his sweet graces and made her fit and meet to ascend up with him unto his royall place which is here described in the sequell of the Chapter Christ himselfe is here introduced as admiring and wondring at his Churches appearance and comming out of the Wildernesse Hereupon his Spouse taketh occasion to speake of his excellency by way of praise and wonderment For the 6. ver it utters a description of the Church 1. In respect of her low condition 2. In respect of her heavenly qualification Her despised and low condition is laid downe in these words Who is shee that commeth out of the Wildernesse Her qualification in the other part of the verse First In respect of
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
allaying all unnaturall heats and bringeth the soule into a good frame and temper 5. The wind is of a cleansing nature it purgeth the aire and the water and keepeth them from infections So the spirit of God purgeth the heart from dead works to serve the living God in newnesse of life 6. The wind hath a cherishing and a fructifying force with it so the Spirit quickneth and cherisheth the soule it makes the heart that was as a barren wildernesse to become a fruitfull Garden For these respects and the like the sweet gale of the spirit is compared to wind Hence it is that the Spouse desireth that the winds may Blow upon his Garden Hence Observe Fourthly That the Spouse alway stands in need of the blowings of the Spirit The Spouse hath no power to any thing naturally but is very dead and dull and therefore stands in need alwayes to be quickned by the blowing of the spirit All the beginnings of the worke of God in us growth and ending is from meer grace and nothing else but grace Therefore we must acknowledge all the actings of Christs spirit in us and though Solomon Observes it will be hindrance to observe the winds Eccles 7. 4. yet here it will be our wisedome to observe the gales of the Spirit and to be acted by it Lastly Observe That the Spouse is the Garden of Christ. The Prophet Isaiah sheweth That the Vineyard of the Lord of Epists is the house of Israel and the men of Judah are his pleasant plants Isa 5. 7. God doth plant it visite protect and water it yea he takes pleasure in his Spouse as in his pleasant Garden But I shall not stand on this point because it was largely treated on in Verse 12. of this Chapter But I shall proceed to the reason or ground of this request which is as followeth That the spices thereof may flow out By Spices here are meant all manner of graces and by flowing out shee meaneth continuall abode and increase in the same and that shee may be more and more fruitfull that her fruits may ripen and be abundant for by the gracious gifts of the spirit breathing upon the Spouse her soule is refreshed and comforted and all her graces doe increase so that we see to what end shee desires the wind of the spirit to blow that the spices thereof may flow out for those good things in her would else lye dead and bound up unlesse the spirit let them out Hence Observe First As it is the Spirit that must first quicken us so it is the spirit that draws forth that life and grace that we have It is the spirit that must first kindle the fire of the Spirit life and glory in our souls and then increase the flame thereof First the wind of the spirit blows then the spices of grace flow out Secondly Note That the goodnesse of the Saints must be an overflowing goodnesse The graces of the Saints must abound not onely in themselves but flow out to others as it was said of John he was a burning and a shining light The Spirit of God in his people is like the box of Ointment that Mary powred out which perfumes all the whole house with its savour A Christian never thinks he hath received enough of the spirit unlesse it makes him to abound in himselfe and flow out to others unlesse it be alwayes making new discoveries of God and Christ to the soule and new revelations of the bosome of the Father whereby the soule is refresht and the fragrancy of all his graces drawne out to his owne comfort and the good of others As the Sun draws forth the fragrancy and sweetnesse that is in the flowers of the Earth when it shines upon them and as the wind doth convey those sweet smells unto us so doth the spirit draw forth the savour of grace and convey the smell thereof to our owne souls and to others whereby we come to have the benefite thereof Thus far of the first part of her prayer desiring the North and South wind to awake and blow upon his Garden that the Spices thereof may flow out In the next place we have the Spouses invitation of Christ to come into his Garden with the end thereof in these words Let my Beloued come into his Garden and eate his pleasant fruits Let my beloved come c. In these words the Spouse desireth Christs presence meaning that shee would have him come and dwell in her even as he had promised in the sixth Verse of this Chapter Thus shee invites Christ to come into her as into his House or Temple calling him Beloved because the streame of her affections run towards him Christ was no question in his Church before but she desireth a farther manifestation of his presence glory and life in her Hence Observe That where there is the least appearance of Christ in the soule of any there is further desire of Christs presence and glory to be manifested The Spouse never thinks shee is neer enough her Beloved untill shee come to the full enjoyment of him They alwayes waite for a farther revelation of the Lord from Heaven and cry Come Lord Jesus come quickly Revel 22. 17. That is come manifest thy selfe more and more in the revelation of thy selfe and glory It is from the Spirit that we desire a greater measure of the Spirit and it is from some discovery of Christ in us that we desire a more perfect revelation of him Now followeth the end and Reason wherefore the Spouse desireth Christ to come into his Garden which is To eate his pleasant fruits The end of the Churches prayer is that Christ might receive honour and glorie by that spirit of grace given out by him unto her shee would have Christ come in and accept his owne graces which she calleth pleasant fruits or fruits of his precious things The word translated pleasant is of the pluarall number and may be rendered sweetnesses and may note unto us two things First The plenitude and fulnesse of grace in the Saints they are full of sweet things to wit the graces of the Spirit Secondly It doth denote and set out the excellency of grace it doth farre exceed in excellencie all the glorious things in the world Now is it not fit that Christ should eate the fruit of his owne Vine have comfort of his owne garden tast of his own fruits The greatest delight that Christ hath in the world is in the garden of his Church therefore that he might take a full delight therein he makes it fruitfull stored with precious fruits as growing from Plants set by his own hand relished of his own spirit and so fitted for his tast Hence Observe That the Saints are made fruitfull by the breathings in of Christs spirit upon them When the winde of the Spirit blows upon the garden of the soule the graces of the Spirit as sweet spices flow out in abundance So that now the Spouse is not
like Israel of old an empty Vine Hos 10. 1. neither doth she beare Wild grapes even grapes of gall and bitter clusters as in Isa 5. 2. but she is filled with the fruits of righteousnesse as the Apostle speaketh Phil. 1. 11. And is fruitfull in every good worke Col. 1. 10. And hath her fruit unto holinesse and the end everlasting life Rom. 6. 22. The Spouse doth abound in fruitfulnesse and her fruit doth exceed in the excellencie thereof Secondly Observe That the fruits of the Spirit in the Saints are very pleasing and acceptable unto Christ They are called his pleasant fruits as being those he takes much delight in Christ cannot but delight in the graces of his owne Spirit with which and for which he is to be honoured The holie actions of the Saints are called fruits Joh. 15. now fruits doe not only signifie an issuing from the root but also pleasure and delight The acceptation of those fruits and the communication of farther grace is signified by mutuall supping together Revel 3. 20. Now wee must know that the fruits springing from our natures that relish of the old man are not thus pleasing to Christ but the fruits that proceed from the Spirit or new man such as these are acceptable being perfumed with sweet odour spoken of Rev. 8. 3. Christ besprinkles our persons prayers and praises with his owne blood and so makes them acceptable to God Heb. 9. 13. Thirdly Observe That the Spouse doth ascribe all her good things to be Christs His pleasant fruits saith the Church all these graces are his the garden is his the fruit is his yea and all the pleasantnesse and preciousnesse of the fruit his so that as David said Of thine owne Lord I give thee c. so doth the Spouse ascribe whatever is good in her to be from Christ The Apostle ascribes his spirituall life to Christ Gal. 2. 20. I live saith he yet not I but Christ lives in me least it might seem too high for the Apostle to say I live he doth as it were correct himselfe by saying yet it is Christ liveth in me Now upon the Churches request for Christ to come into his garden follows his gracious answer unto the Churches desire being ready to fulfill the desire of them that feare him in the next Verse saying VERS 17. I am come into my garden my Sister my Spouse I have gathered my myrrhe with my Spice I have eaten my honey-combe with my honey I have drunke my wine with my milke eate O friends drinke yea drinke abundantly O beloved THe effect of the Churches prayer was that Christ would accept from her the fruits of service praise and thanksgiving In this place he makes answer wherein wee may Observe First Christs condescending to his Churches request he is present in his garden and perfometh those Offices shee prayed for I am come into my garden Secondly A sweet compellation given to the Church My Sister my Spouse Thirdly Christ declareth the workes he doth being come into his garden receiveth the fruits with acceptation to himselfe I have gathered my myrrhe with my Spices I eate my honey-comb with my honey I dranke my wine with my milke Then Fourthly He inviteth others to the participation of this divine and magnificent banquet in saying Eate O friends drinke yea drinke abundantly O beloved I am come into my garden c. I am come or I have come but the Hebrews often use the time passed for the time present what is meant by garden you have already heard in verse 12. and 16. Now here is the gracious answer of Christ that his Church can no sooner pray for his presence but he saith I am come into my garden Now God is said to come into his garden when he manifests his presence there so the Lord is said to come downe to deliver his people out of Aegypt that is by the manifesting of power and wisedome in their deliverie Exod. 3. 7 8. and so the Lord is said to come downe to see the Tower of Babel Gen. 11. 5. that is he came in a manifestation of his judgement upon it So here when he saith I am come into my garden it is his manifesting of himselfe in grace and acceptation to make sweet discoveries of himself in the communication of all good things in keeping of a heavenly banquet of divine dainties wherein he expresses his own delight and the comfort and blessing of the Spouse Now in that these words are in answer to the prayer of the Church in the former verse Observe That God answers the desires of his owne Spirit in his Saints God doth sometimes heare and answer the naturall desires of men that pray or crie to him as creatures as the Ninivites and the Children and Beasts of that Citie for out of his mercie and goodnesse he makes his Sun to shine upon the just and unjust How much more will he answer the voice of his owne spirit when it shal prepare the heart to pray as it is in Psa 10. 17. Thou hast heard the desire of the humble thou wilt prepare their hearts thou wilt make thine care to heare So in Rom. 8. 26. The spirit helpeth our infirmities for wee know not what to pray for as we ought but the Spirit it selfe maketh intercession for us with groanings that cannot be uttered that is wee of our selves know not what to aske but the spirit reveales to us the will of God by its sweet manifestation of God which cannot so well be uttered by the flesh and the Spirit maketh intercession according to the will of God or according to God as the Greeke hath it and so asking According to his will he heareth us 1 Joh. 5. 14. Againe In that Christ is thus ready to come into his garden in a larger manifestation of love and grace then before and that upon the Churches invitation Hence observe Secondly That Christ doth more and more manifest himselfe to be present with his people upon their desires after him The Lord hath been alwayes present with his people in some appearance or other the Arke Tabernacle and Temple were all signes of his presence but his glorious presence in the flesh of Christ did exceed all the former shadows and after Christs departure he is present by the returns of his spirit and this presence hath with it life light comfort strength and all Thus the Lord doth reveale himselfe from grace to grace from glorie to glorie Lastly In that he saith I am come into my garden he declares how much delight he takes to appeare in his Saints and make his Tabernacle with men Hence observe Thirdly That Christ taketh pleasure in manifesting of himselfe in his Saints A man taketh much delight and pleasure in walking in his garden so doth Christ in making out of his presence in his garden of the Church wee have many scriptures tending this way as it is witten The Lord loveth the gates of Zion above all the
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
words by the property and by the effect For my beloved that goeth downe sweetly By the beloved usually in this Song is meant Christ by going downe sweetly or streightly or to righteousnes for so we may read the words That goeth to my beloved to righteousnesse That is straightly or according to righteousnesse Hereby is signified the nature or quality of pure wine which sheweth the goodnesse thereof by moving and springing in the cup whereby it is discerned to be the best wine and most pleasing to those that drinke it Like to this is the phrase that Solomon useth in Prov. 23. 31. Looke not on the wine when it is red when it giveth his colour in the Cup when it moveth it selfe aright Or as we may read it when it moveth or walketh in righteousnesse The nature of the best wine is thus described whereby men are allured to drinke of it so here the wine of the Spouse towit that holy word and pure doctrine of hers is declared to be pleasing and right in the eyes of Christ her beloved The Spouse is filled with the Spirit and not with wine as the Apostle speaks and this is that which is so pleasing unto Christ it is such a wine that the Spouse sends unto her beloved The effect of this wine follows Causing the lips of those that are asleep to speake Another commendation of the wine it causeth the lips to speake or it maketh to speake or it giveth utterance to the lips of those that be asleep The Hebrew word Jashan translated asleep signifies both to sleep and to wax old therefore some Translations read it Causing the lips of the ancient to speake Old folk many times be dull and heavy of speech but this wine hath force in it that it will open their mouths and cause them to utter the language of the Spirit of God And the word may also be turned to sleep this wine is so strong that it quickneth up the heavy senses and doth after a sort as it were refresh the mind even of those that are asleep This manner of speech though as we respect the similitude it may seeme hiperbolicall or very excessive yea more then true yet if we respect the spirituall meaning we shall find it is truth it selfe for what is Christs purpose here but that his Spouse should be filled with the fullnesse of God whereby she should be able to speake of the things of God in such power and delightfullnesse of speech that it shall raise men up from the dead not onely from naturall death but from the sleep of death and sin Hence Observe That the Saints declaring the Gospell of Christ from the fullnesse of God in them doe raise men out of the sleep of death and sin and makes them speake with new tongues the praise of the glory of God The Saints are filled with the Spirit as with the best wine whereby they declare the excellent things of God which we may understand by the roofe of the mouth which is the principall instrument of nature given us to frame our voyce by See Chap. 5. 15. this excellency is pleasing to Christ it is as wine for the beloved it is such wine as the Spouse can commend to her best friend it is such as goeth downe straightly or in righteousnesse it is so pure it allureth all that seeth it to drinke of the same This wine is the immortall seed 1 Pet. 1. 23. it is the power of God to salvation Rom. 1. 16. By which we are quickned and raised up together and made to sit together in heavenly places with Christ Ephes 2. 1. 6. This wine maketh men talkative Prov. 23. 29. it maketh men utter the mysteries of the Kingdome of God as the Disciples when some thought they were full of new wine prophecyed and spake with other tongues the great works of God as the Spirit gave them utterance Acts 2. 4. 11. 12. c. by this those that are a sleep yea in a dead sleep of sin it raiseth and quickneth such it causes their lips to praise God which before had no power that way When sinners are awakened by the internall word of the Gospell it 's said Awake thou that sleepest and arise from the dead and Christ shall give thee life Ephes 5. 14. And so it 's prophecyed Thy dead men shall live with my dead body shall they arise awake and sing yee that dwell in the dust Isa 26. 19. And thus the dead bones of the house of Israel are said to be raised at the Prophecy Ezek. 37. And not onely dead men that are asleep but those that are ancient having their senses dulled and are very slow to speak this wine shall revive the spirits of the aged or such as are in a state of security as the Spouse acknowledgeth her selfe in Song 5. 2. are inabled by this spirituall wine to speake yea The Tongue of the dumb shall sing for in the wildernesse shall breake forth waters and streams in the desart Isa 35. 6. when the Saints are filled with the streams of living waters and made drunk with the spirituall wine of the Kingdome of God then they shall sing forth the praise of God Thus far we have had Christs commendations of his Spouse with his promises unto her Now followeth the answer of the Spouse or her returne of love unto Christ in the residue of the Chapter VERS 10. I am my beloveds and his desire is towards me CHrist having commended his Spouse before to the end he might comfort her by leting her know that her blot was wholly taken away and that her comelinesse and beauty was perfect and pleasing in his eyes And having promised what he would doe for her in uniting himselfe unto her and also declared how fruitfull sweet and precious she should become thereby Now the Church answereth expressing at large her affection and duty towards Christ that seing his kindnesse hath been so great towards her she doth even as it were dedicate vow and consecrate her selfe and all that she hath unto him hasting in desire and longing for a neerer communion with him But to come to her words I am my beloveds and his desire is towards me The conjunction of the words may be taken thus Seing or because his affection is towards me For in the first clause of the sentence she consecrateth her selfe wholly unto Christ saying I am my beloveds and in the latter clause she rendereth a reason saying Because his affection is towards me His kindnesse towards me wrought this effect that she and all hers shall be dedicated unto him The cause alwayes goeth before the effect Here the Spouse then as full of the wine of the Spirit and consolation from the Lord testifieth her assurance in him and that she doth in the right of a ffiance and marriage belong unto him in that she saith I am my beloveds And the ground of it is For his desire is towards me That is he doth desire me
hath commanded light to shine out of darkenesse hath shined in our hearts to give the light of the knowledge of the glorie of God in the face of Jesus Christ 2 Cor. 6. 6. If there be such a bright vision of divine glorie manifested by Christ how sweet how comfortable and how much to be desired are the teachings of Christ then who is as it were the beames and brightnesse of Gods glorie shining out upon us The effects of Christs teaching is set forth in the next words I would cause thee to drinke of spiced wine of the juyce of my Pomegranate According to the similitude in earthly things the Spouse professeth to entertaine Christ with a dainty banquet in her mothers house for that is meant by spiced wine and juyce of the Pomegranate By Spiced wine she meaneth such wee call Ipocras which besides the nature and strength of the wine it selfe it is much strengthned by composition mixture or confection of many Spices with it So that by the strength and pleasantnesse of this composition of sweet spices the heart is strengthened and warmed and the senses much refreshed and satisfied with the pleasant smell thereof Such compositions as these were put into the holy incense and oyle Exod. 30. 24 25. Such were also used for banquetting as this place manifesteth The juice of my Pomegranat Or The sweet wine made of my Pomegranate the word here turned juyce or sweet wine signifies generally al moisture which either by expressing or treading is fetcht from any fruit for it is derived of a word that signifieth to expresse or tread downe but because he addeth Pomegranates we may take it for the moisture juyce or liquor that is or may be wrung from them In a word she meaneth that if she might indeed be partaker of Christ and enjoy sweetnesse and fellowship with him she would most comfortably and joyfully entertaine and receive him for under these metaphors taken and borrowed from an earthly banquet she meaneth nothing else but the spirituall entertainment of her beloved and that his teaching shold not be fruitlesse in her but she would honour Christ with graces and being sweetned with the spices of his spirit the fruit thereof should redound to him Hence Observe That the Saints honour Christ with the fruits of his owne Spirit When Christ administreth to us by his Spirit he giveth us wine to drinke as in Isa 55. 1. 3. And when wee bring forth the fruits of the Spirit he counteth himselfe as refreshed with wine as in Chap. 5. 10. This is the spirituall entertainement that the Spouse giveth her beloved she presents him with a dainty banquet of spiced wine the fruits of his owne spirit praise and glorie which is very pleasing unto him which is contrary to that cup in the womans hand full of abhominations and filthinesse of her fornication to wit the fruits of the flesh and Antichrist with which wine the inhabitants of the earth were made drunke Revel 17. 2 4. The fruits of divine presence and of the spirit of Christ in the Saints is sweet comfortable and pleasant like to spiced wine and the juice of the Pomegranate It followeth in the next verse VERS 3. His left hand should be under my head and his right hand should embrace me AS before the Spouse had set out how she would receive and entertaine her beloved so now she being privie to her owne infirmities and desirous of strength from Christ desireth sustenance and strength of him whose grace would be sufficient for her whose strength is made perfect in weakenesse 2 Cor. 12. 9. wee may understand the words prayer-wise Let thine hand be under my head c. she sheweth how he would comfort her namely that for her ease he would put his left hand under her head as men commonly do to sick and infirme persons And his right hand doth embrace me viz. most comfortably and lovingly as dearest friends doe one another See this verse wholly expounded before in Chap. 2. 6. there being no difference but this namely that she affirmeth the thing in present action and hereby weighing the earnest love of Christ towards her she increaseth in her hope and confidence in him assuring her selfe that if she may enjoy his comfortable and continuall presence it would be a very happie thing Hence Observe That the Saints only rest satisfied in the armes of Christ Hence it is that the Spouse doth desire that Christ should support comfort and uphold her with both his hands were it not for the armes of Christs love and protection the Spouse could not subsist but Christ doth as it were comfort embrace and sustaine his Church with both his armes These words having been spoken of before I shall passe to the next verse VERS 4. I charge you O daughters of Jerusalem that ye stirre not up nor awake my love untill he please THe Spouse enjoying these great mercies and blessings from Christ chargeth all her daughters to wit her fellow-members to walke so thankfull and fruitfull toward God and lovingly and helpfully one towards another that no occasion be given of any alteration of their happinesse and in this Charge she deales very seriously saying I charge you or I adjure you that is by oath that you grieve not this my beloved Spouse that may hinder our comfortable societie one from another and this she speaketh unto the daughters of Jerusalem or fellow-friends of the Spouse See this expounded before chap. 2. 7. Also chap. 3. 5. Why should ye stirre up that is doe not stirre up there is no reason or cause why you should deale so discourteously with him sith in his rest standeth your owne good or it will not be for your profit and ease to disturbe this my love whom I so tenderly affect Vntill he please that is till he himselfe will and the Spouse useth this as a reason to discourage them from awaking him be not over confident to thinke it will be good for him and for you that he should be raised up or awaked before he please for he knows the best and fittest time Hence Observe That Christians should not go about to raise up Christ till himselfe is pleased to arise Where the Spirit of Christ is there is liberty there is power to act indeed if the Lord be risen and awake in thee there is life and activitie and therefore why should wee awake the Lord till he please there is so much formalitie in Professors as draws their resolutions into a method as because such a day or such a time is come I must doe such or such a thing and so take up things by custome and Christians must discourse and performe duties whither the Spirit saith yea or no but God will bring judgement into victory and the Spirit of the Lord shall carry all before it but wee must stay till the beloved please VERS 5. Who is this that commeth up from the Wildernesse leaning upon her beloved I raised thee up
under a cloud of ignorance 392. Christ's approachings expell the ignorance upon the Saints 393 Impediment No impediment can hinder Christs approaching neere his Church 326 327. Neither the Saints seeking Christ 403. Invite Christ invites his people to partake of his good things 342. Joy Mans reconciliation with God is matter of great joy 7. Christs approaches to his people is matter of great joy 324. Christ revealing himselfe to his Saints causeth in them unspeakeable joy 76. Christ espousing himselfe to his Saints is matter of great joy 444. The Gospel fils mens hearts with joy 351. Injoy The Saints desire alway to injoy Christs goodnesse K. Kingdome the Kingdom of Christ illustrated in five particulars 66 67. 68 The Knowledge of Christ makes men seeke after him 620. L Lawes fy the observation of Christs laws the Saints are 1. Beautifull 181. 2. Victorious 182. Lilies Christ and Saints like lilies 268 Love The love of God in Christ is manifold 31 32 33. Chists love to Saints is 1. Drawing love 24. 2. Gospel love 25. 3. Pleasant 33 34. 4. Peculiar 171 172 173 339. 5. Everlasting 227. 935. 6. Increasing 288. 7. Overcomming 301. 8. Magnificent 635. The Churches love to Christ is 1. A memoriall love 77 78. 2. Increasing love 80. 3. Collective 126. 4. Ardent 127. 301. 5. Returned love 212. 6. Beautifull 489. 7. Invincible 745 746. 8. Of jealousie and fire kindled by the spirit of love 743 744. The love of a Saint is caused 1. By a principle of love 29 439. 2. By the sweetnesse of Christ graces 47 48. 3. By Christs love 291. 708. 4. By the manifest at ion of Christ to the soule 714. Lovely Christ is all lovelie 616. M Members The Spouse is glorious in her members 677. The Church doth nourish her owne members 416. Manifest Christ doth manifest himselfe to his people upon their desires 529. 2. With delight 530. 3. by degrees 333 334. Mutuall Christ and the Saints have mutuall interest with each other 1. In union foure wayes 379 380. 2. In communion foure ways 381. Mysteries Christ revealeth hidden mysteries by the Gospel to the Saints 69 70. N. Negligent To be negligent in the things of God is a great evill 120 O. Oyntment Christs name spirit and grace powred forth in the Gospel is compared to oyntment in five particulars 40 41 42 45 46. Ordinances Gospel Ordinances more glorious then those of the Law 190 191 192 193. P. Parentage The Saint are rich and glorious in their parentage 651. 675 Particular The Saints apply the benefits of Christ to themselves in particular 213. Patience Christ exerciseth abundance of patience towards his people 554. Persecute False Brethren persecute the Church with great indignation 115 116. Pretences the Spouse put off Christ with false pretences 556 557. Presence Christs presence with his people is 1. Powerfull 614. 712. 2. Comfortable 655 702. 3. Desireable 524. 4. Everlasting 563. 5. Not long vailed 625. 6. He is present when seemingly absent 571. Publish The Office of the Church is to publish Christ 768. Proprietie Saints have proprietie in Christ foure wayes 383 Christ hath proprietie in saints foure wayes 384 385. Pure Such only as love Christ are pure 49 50. Pruned The Church needs sometimes to be pruned 700. It is Christ alone can prune his Church 701. Principle Saints are drawne to Christ by a principle of love 29. 400 Professe Many professe Christ that know little of him 590. Q Qualified Christ is fitly qualified for the adminstration of his Church 601. R. Rose Christs excellency set forth by a rose in six particulars 259 260 261 262 263. Repose Christ doth repose himselfe with his Saints 428. Race The life of a Christian is the running of a race illustrated in six particulars 61 62 63. Raise Christians should not raise Christ untill he please 730. Christ doth raise up himself in his Saints 735. Refreshed Christ is refreshed in his Saints 721 Redemption The fruits of redemption are very delightfull to the Saints 219. Righteous Righteous men are only fit to mention Christs love 79. Related Christ stands related to his people 1. As a Brother 476. 2. As a Sister 477. Those neerest related to the Spouse persecute her 113. Saints are neerely related one to another 150. S. Saints are satisfied with all good things in Christ 284 285. Saints are satisfied in the armes of Christ 729. Christ doth satisfie his people with plenty 534. Saints Saints behold the excellency of Christ 442. Saints are serious in the things of Christ 309. There remaineth corruption in Saints 341. Saints make their approaches to God through Christ 365. The sacrifice of Saints is acceptable 425 Saints must looke to their guard 432. Saints are Christs Chariot 434. Saints should seeke Christ toge 〈…〉 622 623. Saints are neerely related one to another 750. Saints have flesh as well as Spirit 544. Sense Christ is not alwayes present with his people according to sense 400 568. secure The Saints are most secure in Christ 70 71. 429 430. Shadow Christ is a shadow of protection to his people 282. The Saints are much delighted with Chrsts shadow 282. 283. Shepheard Christ is a most compleat Shepheard 129 130. scriptures The Scriptures are a perfect rule of life 164 165. The Scriptures cannot be understood but by the spirit 166 167. Sinne. Sin darkens a Saints 91. The sense of sinne causeth soul-sicknesse 299 300. Spouse The Church is Christs Spouse 477. The Spouse is sometimes in a languor of Spirit 542. Christ preferreth his Spouse above all the world 649. Spirit The Spirit compared to wind in six things 521. Saints have the Spirit of Christ 1 To blow upon them 520. 2. To operate in them 286. 3. To put life into them 523. 4. To enlighten them 441. 5. To spiritualise them 545. 6. To give them divine impression upon their hearts 560. 7. To change their nature 561. 8. To make them active 561. The Spouse is not alwayes in one frame of Spirit 542. She hath flesh as well as Spirit 544. Solomon Solomon a glorious type 13. Solomon a glorious Saint 14 15. Sweet Christ is very sweeet 1. In his communications 288. 2. In his pastures and feeding 386. 3. In his Ministrie 215. 4. In his graces 203. 552. 5. In his dispensations 210 211. 6. In his Spirit 565. Sweetnesse Christs sweetnesse is 1. Sensible only to Saints 222 2. Displayed in the Gospel 49. 3. Of a drawing nature 68. 4. The cause of the sweetnesse in saints 566. The Spouse is sweetnesse 1. In her annointings 491. 2. In her perises and prayers 493. 3. She is a garden of sweetnesse 716. 511. 4. she doth entertaine Christ with all sweetnesse 716. Seeke Saints seeke Christ 1. Through all impediments 403. 2. Diligently 406. 3. Constantly 408 409. Sorrow Christ is brought forth in the Saints with much sorrow 736 737. T. Truth Saints discerne what is Truth 686. Truth is the Pillar of the Church 436. Teachers It is