understand it for the adjunct of time to wit All night c. the night commonly signifieth the time of darknesse and affliction it being the time of solitarinesse and meditation as in Psal 77. 3 4. 6. Psal 63. 7. And so in Isa 26. 9. With my soule have I desired thee in the night yea with my spirit within me will I seeke thee early That is in the greatest fears and dangers I have made my addresse unto thee That noteth that Christ with his consolations should be her continuall joy and comfort whom shee would rest on in the times of the greatest tentations and troubles Betwixt my Breasts The Hebrew word that signifies a Breast or Pap is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mamma a Child 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Effudit quia mammae effunduns lac derived of a Chaldae word that signifies to powre out because Milke is powred forth from the Breast The Church seemeth to allude to the manner of women and Maids who were wont to weare betwixt their Breasts or in their bosomes Nosegays as we call them made of very odoriferous and sweet smelling flowers of which they made great account esteeming of them as a principall part of their Ornaments So the Church here finding and feeling her wel-beloved to be so sweet unto her saith that he is as a bundle of sweet Myrrhe and that shee will set him in her bosome even betweene her Breasts and there he shall remaine that shee may alwayes smell his sweetnesse Shee sheweth also of what great account Christ was to her that shee would place him so nigh her heart as it were as betweene her Breasts that as the Apostle saith Christ might dwell in her heart by faith Ephes 3. 17. Or the Breasts may signifie the ministry of the Church feeding of the Saints with the sincere milk of the word that they may grow thereby 1 Pet. 2. 2. According to this the Prophet saith Rejoyce yee with Jerusalem c. that yes may suck and be satisfied with the Breast of her Consolations that yee may milk out and be delighted with the abundance of her glory Isa 66. 10 11. According to this Interpretation the Church declareth how exceedingly shee should be nourished and fed by the sweet administrations of Christ unto his Church and that shee should be spiritually nursed with her and receive abundance of consolation from her being nourished together by the doctrine of the Gospell of Jesus Christ Let us take a few Observations from hence A bundle of myrrhe c. Myrrhe you heard was very sweet in smell but better in tast and it was a precious ingredient in the holy Oyle Hence Observe First All the dispensations of Christ are very sweet and savory unto a beleiving soule There is such a kind of complacency or well-pleasednesse in the hearts of the Saints that they doe as it were acquiesce and rest well pleased in his grace and goodnesse It is true Christ is in this world a kind of a bitter sweet unto his Saints as I may so say but his sweetnesse doth swallow up all his bitternesse his bitternesse is in the lowest degree but his sweetnesse in the superlative so that let his dispensations be what they will his Saints are never weary of him yea they take pleasure in infirmities in reproaches in necessities in persecutions in distresses for his sake and when they are weake in themselves then they are strong in him and more then Conquerours as saith the Apostle And thus Christ is wellcome to the Saints upon any conditions whatsoever Let him come with a smile or with a frowne with a rod or with sweet imbracings in what shape soever he represents himselfe he is accepted of them Thus it was with Peter Lord if it be thou saith he bid me come unto thee on the water So it is with the Saints they refuse not to venture even upon the Boisterous waters to goe unto Christ When Samuel told Ely of judgement to come upon his Family It is the Lord saith he let him doe what he will So David I was dumb and opened not my mouth because thou didest it Psal 39. And Job Though he kill me I will trust in him Hence it is that the Children of God though they walke in darknesse and have no light at all yet they will trust in the name of the Lord and stay themselves upon their God Isa 50. 10. Though Christ be like myrrhe somewhat bitter in tast in respect of the amarulency and bitternesse of trouble tentation and the Crosse yet he is also sweet like a bundle of myrrhe refreshing the senses of the soule yeilding of them abundance of sweetnesse and satisfaction Secondly Observe That all our comforts in Christ are very sure comforts All his graces goodnesse and sweetnesse is as a bundle or bag of myrrhe bound up safe for us Hence the Apostle saith there is laid up for him a Crowne of righteousnesse 2 Tim. 4. 8. It was kept sure for him yet was treasured up for him as we use to treasure up Jewells and precious things So the Apostle Peter saith our Inheritance is reserved in Heaven for us 1 Pet. 1. 4. These things are kept sure and certaine for us they are not given to us as grace was given to Adam who might lose it at his pleasure but we are kept by the power of God through faith unto salvation Vers 5. Hence it is the Covenant of grace and of eternity is called The sure mercies of David Isa 55. 3. So are all things we have in Christ very sure and safe our comforts in him are sure comforts our peace a sure peace our joy a sure joy and the sweetnesse and redolency of his graces are sure unto us they are in him as myrrhe bound in a bundle or put into a bag which cannot be lost My Beloved Christ having called his Church his Love here shee returnes the same Epithite unto him againe Hence Observe That the Saints returne love to Christ for his love first manifested unto them Thus we have the Apostle We love him because he loved us first 1 John 4. 10. The flame of Christ's love warming of our hearts doth kindle a fire of love burning toward him againe The Trumpet of his goodnesse doth cause his people to eccho back praises unto him If first he love us we then can love him if first he praise us we then can praise him if he goe before and draw us we shall follow after Then let us eye Christ loving exalting and praising of us that so we may abundantly love exalt and praise him My Beloved is unto me The Church doth apropriate the sweetnesse of Christ unto her selfe Hence Observe That the Saints doe apply all the benefits of Christ vnto themselves in particular We have an example of this in the Apostle when he saith Christ loved me and gave himselfe for me Gal. 2. 20. He applieth the benefits of Christ's death to himselfe in particular And Thomas my
I feed my flocke and cause them to lye downe saith the Lord God I will seeke that which is lost and bring back that which is driven away I will bind up that which is broken and strengthen that which is sicke and destroy the fat and the strong and feed them with judgement Thus the Lord doth plentifully comfortably and sweetly feed his people as among Lilies Thus he feedeth us and with us he feedeth us as a Father but feedeth with us as a brother also yea as an husband and amiable lover Now followeth the Churches prayer Vers 17. Vntill the day breake and the shadows flee away Returne my Beloved and be thou like a Roe or young Hart upon the Mountaines of Bether In these words we have the Churches Prayer which is set forth by the matter that Christ would returne often and visit and comfort his Church Turne my beloved c. This is declared first by the time Vntill the day breake and the shadows flee away Secondly by the swiftnesse of his comming And be thou like a Roe or young Hart upon the Mountaines of Bether Turne my Beloved c. Turne or turne about to wit to comfort and succour me It is a request of comfort from Christ as in Psal 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Circumâ—â—it 71. 21. David saith Thou didst much increase my greatnesse and didest turne about and comfort mee in the night and shadows of darknesse and ignorance Hence Observe That the Church desireth comfort and succour from Christ in the times of darknesse and affliction The day is a time of knowledge peace and comfort the dawning of the day is the sence and feeling of this comfort by the inward working of the Spirit as the Apostle exhorteth us to take heed to the sure word of prophesie as unto light that shineth into a darke place Vntill the day dawne and the day-star arise in our heart 2 Pet. 1. 19. that is untill a spirituall discoverie of Christ be made in the soule which is as the rising of the morning starre Now this desire of the Churches is declared first in respect of the time Vntill the day breake and the shadows flee away Vntill the day dawne or untill the day blow or breath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Flavit spiravit suspiravit forth to wit light as appeares by the fleeing of the shadows which use to be dispelled by the morning wind as on the contrary when the day goeth away the shadows of the evening are said to be strethed forth Jer. 6. 4. Now for the day and departing of the shadows we may understand it of the time of the Law preceding Christs incarnation which Law was nothing else but a shadow of good things to come Or we may nnderstand it of the cloudy darke time in this world and that after Christs appearing in the flesh I shall speake a word to both these As Christ was the Sonne comming forth gloriously as a Bridegroom So the Law was a shadow of good things to come the bodie whereof was Christ Heb. 10. 1. Col. 2. 17. wherein the Apostle may well allude to the shadow accompanying a mans bodie which sometimes is before sometimes behind as occasion is ministred by the Suns course even as shadows went before Christs comming in the flesh some other followed after And as the Apostle calleth all a shadow so Solomon here useth the plurall shadows as comprehending all types and shadows Now for divine shadows they may be considered as personall or as sacramentall First For personall shadows Adam was the first called the first man being a shadow of Christ called the second man or Adam 1 Cor. 15. 45. Adam was first in execution but Christ first in intention the first was but a type of the second The Second Henochs whose name in English taught or dedicated holds forth Christ taught of the Father and dedicated to his fathers will and he increased in wisedome and stature whereby he was one with Henoch Melchisedech was another eminent type of Messiah who was first King of righteousnesse and King of peace shadowing forth him who was the fountaine of all justice and righteousnesse and the Prince of peace Isa 9. 6. Aaron whose name signifieth a high mountaine shadowed for Christ who is set on the top of mountains and exalted above the hils Isa 2. 2. Thus I might shew how Abraham Isaac and Jacob Moses Joshua Samson with many other Prophets Priests Kings and other of the men of God they were all but types and shadows of the Messiah And as for sacramentall shadows as the sacrifices shadowed forth Christs mediation for his people Circumcision was a type of the blood of Christ without which blood is no remission Heb. 9. 22. The striking of the blood of the Lamb on the Posts of the doors where the Israelites dwelt was a token and assurance to them that the destroying Angel should passe over them and smite only the first borne of the Aegyptians now what else did that blood presigure but the blood of Christ wherewith the Saints being sprinkled the destroyer cannot hurt them The Pillar of the cloud by day and of fire by night was the type of Christ leading and guiding his people continually The water of the Rock and the Manna in the Wildernesse were signes that Christ should spiritually feed and refresh his people The Serpent of brasse lifted up by Moses signified that he should be their Physitian and healer In a word all the sacrifices under the Law did typisie that Christ should make attonement for believers Now all these were darke sacramentall resemblances wherein God did appeare unto his people of old therefore they desired the neerest approach of his unto them untill these ceremoniall shadows should vanish away Now concerning the new Testaments shadows they are baptisme and breaking of bread and unto these two it was that the Ancients had respect when as they said the side of Christ was pierced that so the doore of life there might be set open from whence the Churches sacraments have issued understanding by water baptisme and by blood the Lords supper Now for these they are but outward resemblances which lead unto Christ so that when Christ which is our light shall appeare in the glorious discoveries of himselfe and as it were swallow up his people in spirit and glorie then these shadows must also vanish away because when the truth it selfe appeareth the figure and outward resemblance must cease even as an Emperours image hath authoritie in his absence but being present the Image hath no such power Therefore wee are to make use of the shadows so farre as Christ is absent from us and againe so farre as we have the substance wee need not catch after outward representations and shadows Thus much for the comming of Christ declared by the time Vntill the daybreake and shadows flee away c. Now followeth in the second place the manner of his comming by his swiftnes And be thou like a
upon us The Saints ought therefore to goe forth from all superstitious orders whatsoever with all speed and hast even as Lot departed out of Sodome and as the Israelites departed out of Aegypt and with all zeal and earnestnesse of Spirit even as Gods people came out of Babylon with their faces towards Zion Wee must not be partakers of Babylons sins unlesse we be made also partakers of her plagues Rev. 18. 4. By the foote-steps of the Flock Goe forth by the foot-steps of the faithfull in former ages Abraham Isaac and Jacob c. Hence observe That the holy paths and wayes of the faithfull in former ages are as so many holy examples left for the direction of their Successors which shall live in after ages The faithfull are said to be such as walk in the steps of the faith of their father Abraham Rom. 4. 12. All the godly as I hinted before of former ages are called a cloud of witnesses Heb. 12. 1. That is as the cloud of fire led and guided the people of Israel in the Wildernesse so the former examples of holinesse in the Saints are as guides and directions to us in the wayes of Christ To this direction the Apostle exhorts the Saints Be yee followers of me even as I am of Christ 1 Cor. 11. 1. He doth also give them a limitation for saith he be yee imitators of me but how not in evill but as I imitate and follow Christ neither Prophets nor Apostles nor the most holiest Saints upon earth are to be imitated by us but as they imitate Christ and so they are leading examples 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 imitator unto us The Greek word used by the Apostle signifies to imitate in gesture and action so that they were to shape and fashion themselves to him as hee did unto Christ And again the Apostle saith in Heb. 13. 7. Remember yee the guides who have spoken unto you the word of God whose faith imitate ye considering the end of their conversation The Apostle would have them imitate those that are godly in their faith but in nothing else So we should be imitators of the Flock of Christ according to the Apostle in 1 Thess 2. 14. Ye Brethren become imitators of the Churches of God And againe saith the Apostle We desire c. that yee be not sloathfull but imitators of them who through faith and patience inherit the promisses Heb. 6. 11 12. So many examples as we have in Scripture of those holy men of God who lived in former ages so many guides and leaders we must reckon our selves to have before us Now when we look upon the steps of Abraham Isaac and Jacob and other holy men of God but chiefly upon the Apostles and Ministers of the New Testament we look upon the Faith and Doctrine of these Worthies we look how they worshipped and how they lived as holy Writ doth set out unto us for if the word did not testifie of them how should we know their steps Also we see in former tâ—mes the Prophets and Apostles were Christ's Shepheards and fed his Flock we should therefore looke unto their Tents and there seeke for good and wholsome pasture But this is now a great question in the World where wee shall finde the Tents of these Shepheards or to whom we may joyne our selves for all say theirs is the way and how shall we know Indeed Christ fore-saw these streights of the latter dayes and hath told us that many shall come and say Loe here is Christ and loe there is Christ. For there shall be saith he false Christs and false Prophets and shall shew great signes and wonders insomuch that if it were possible they would deceive the very Elect Mat. 24. 23 24. But what is now to be done see the advice and counsell of the Lord himself by the Prophet saying Thus saith the Lord stand yee in the way and see alluding to a passenger who having set forward in his journey doth come to sundry ways and not knowing which way to take hee standeth there doubting considering and enquiring but he doth not only say stand in the way but see that is see and consider seriously the severall courses that holy men have taken in times past and that upon good grounds and due examination having discovered the right way which all the people of God have walked in from time to time and walke in it and what will be the fruit of this aske for the old way which is the good way and walke therein and yee shall finde rest unto your soules that is you shall no more be tossed too and fro or be disquieted or be to seek for the way of God but you shal find satisfactian and rest to your soules Jer. 6. 16. But of whom shall we now enquire for some will tell us one thing and some another And the foolish will believe every thing but the prudent will consider his steps Prov. 14. 1â— But unto whom then shall wee goe to enquire the way of Christ for 1. If we goe to the Papists they will not direct us to the Prophets or to the Apostles other holy men of whom the word of God beareth witnesse they will not allow that the Writings of the Prophets and Apostles shall be the Tents of these Shepheards here spoken of and that in them only we may find wholsome pasture but they will send us to the steps of certaine Popes Cardinalls Monks and Fryers they will send us to the decrees of Popes and popish Prelates and to their own constitutions there is to be found wholsome food say they Now what a madnesse were it to follow such strange Doctrines which are contrary to the Doctrine of the Apostles and Prophets and when they can prove their Doctrine and worship by nothing but by their own authority such a Pope and so many Cardinals and Bishops did decree this thing and that these cannot erre say they and therefore we must believe them Now no wise man can follow after such wicked companions as these are 2. If we goe to ancient Fathers they have erred and therefore wee cannot rely upon them Wee may not then enquire of Tertullian Cyprian Ambrose Augustine Hierome Bernard c. For all these have had their failings and have erred in many things and though they saw much in respect of the ignorance of their times yet their light was very dim their light in comparison to that of the Apostles was but as it were the light of a candle compared to the light of the Sun And as for those that are of later yeares that were the first restorers of the Gospel since the generall Apostacy as Wickliffe Luther Zwinglius c. These performed many great things having received singular gifts from God but these had their failings and errours also 3. Wee may not goe to Councels and Synods for these have and may erre likewise even the best Counsels may erre for so did the Councell of
above all other societies whatsoever because unto her Members are committed the Oracles of God as the Apostle speakes of the Church of the Jewes Rom. 3. 2. unto whom also pertained the Adoption and the glorie and the Covenants and the giving of the Law and the service of God and the promises Rom. 9. 4. Secondly Jerusalem was eminenter then other places for it is said they went to Jerusalem and down to Aegypt and other places so the Church is from above Gal. 4. 26. because it hath its originall from above and steeres its course towards heaven above Thirdly Jerusalem was a Cittie compact in it selfe Psal 122. 3. So is the Church the body of Christ compact and knit together by joynts and legiaments as it is in the naturall body for so the Apostle telleth us that The whole body of the Church is fitly joyned together and compacted by that which every joynt supplyeth c. Ephes 4. 16. Fourthly Jerusalem is a free Cittie and had many Citie-priviledges and immunities so is the Church Gaâ— 4. 26. Jerusalem or the Church which is above is free The Law was delivered in a most terrible manner on Mount Sinai and the effects thereof was nothing but bondage but after it was sent out of Zion and out of Jerusalem with the Spirit of grace and adoption and brings with it cheerefulnesse and libertie so though Agar geâ—dereth to bondage yet Jerusalem which is above is free Fifthly Jerusalem was the seat of God chosen from all places of the world as appeares Psal 132. 13 14. For the Lord hath chosen Zion â—he hath desired it for his habitation this is my rest for ever here will I dwell for I have desired it So the Church of Christ is his seate where he dwels and holds forth the word of life and distributes the rich treasures of grace and glory and doth beutifie it with all heavenly excellencies and priviledges of salvation Sixthly Jerusalem was the joy of the whole earth Psal 48. 2. So is the Church the joy and comfort of the word what are all the men in the world besides the Church is the seate of saving truth and is built upon the foundation of the Prophets and Apostles so that the Church is the depository of the truth that orbe out of which this glorious light shines forth and unto the Church pertains the Covenant and the promises as you heard before So much for the Parties charged Now wee proceed to the manner of the charge By the Roes and by the Hindes of the Field Some render these words thus Tarry ye abroad with the Roes or with the Hinde of the field Wee may understand it thus Yee that are by the Roes that is yee that feed your flocks abroad in the Feilds where the Roes and Hindes runne The meaning may be this get you abroad for a while take your pleasure and doe what you will only disquiet not neither vexe my beloued This is spoken by the Church after the manner of men and their wives who when they would talke off secret matters or take their rest and be quiet will bid their Children and servants get them abroad and recreate themselves where they will for a while Indeed some take the words as if the Oath were by the Roes and by the Hindes which cannot be but improper and onely figurative because Oathes and Adjurations are by the name of God onely Deut. 6. 13. We may read it among the Roes so doth Arius Montanus rather then by the Roes because the Letter Beth is here prefixed which signifieth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In capreis in Or among more properly then by The Church doth in her charge to the Daughters of Jerusalem take these creatures to wit the Roes and Hinds as witnesses against them if they neglect their charge an example we have in Deut. 30. 19. I call Heaven and Earth saith Moses to record this day against you c. This obtestation of Heaven and Earth is meant the creatures in Heaven and Earth We have the like expression in Josh 24. 27. This stone shall be a witnesse saith Joshua unto us for it hath heard all the words of the Lord. This figurative Speech is as much as if Joshuah had said to the people thus this stone shall as truely witnesse against you if you shall falsifie your promise and Covenant as if it had heard the words that were spoken Hence Observe That unreasonable creatures are called to testifie against men that deale falsly with Christ Suitable to this is that in the Prophet Jer. 2. 12. Be astonished O yee Heavens at this and be yee horribly afraid be yee very desolate saith the Lord. Implying that the very senselesse creatures were they apprehensive of such evills would abhor such dealings and tremble to thinke what the issue of them would be or that such courses were such as might justly fill Heaven and Earth with astonishment And so in Isa 1. 2. Give eare O Heavens and heare O Earth c. Because men are obstinate and senselesse the dumb creatures are called upon as more ready to heare and obey Gods word then they and are therefore witnesses for God against them And in Psal 50. 4. He will call to the Heavens to judge his people that Heaven Earth may beare record And in Job 20. 27. The Heavens shall reveale his iniquity and the Earth shall rise up against him Let us consider the nature and condition of these Roes and Hinds and then we shall see how fitly they are here brought in in this obtestation or adjuration 1. The Roes and Hinds are wild Beasts of the Field 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Militia congregatio populi axercitus and have their names of Armies and Powers and by wild Beasts the people of the world who are not of God are named so that his people are admonished not to provoke Jesus Christ least these wild Beasts among whom they live should be made instrumentall to afflict them 2. These Roes and Hinds are set forth in Scripture for their swiftnesse of foot as in 2 Sam. 2. 18. which being referred to Gods judgements may signifie the swiftnesse of Gods judgement on them that shal break this adjuration 3. These creatures are also commended for their mutuall love one to another by them is the love betweene man and wife set forth as in Prov. 5. 19. Let her be as the loving Hind and as the pleasant Roe c. That as the Males and Females of these Beasts doe dearly love one another so is the unfeighned love betweene man and wife and also betweene Christ and his Church for Christ himselfe is likened to a Roe or young Hart in Vers 9. 4. These Beasts are very much desirous of the highest places this is a property given by the Prophet Habakkuk to the Hinds when he saith The Lord will make my feet like the Hinds and he will make me walk upon mine high places Habak 3. 19. So should the
reed Secondly A Vine is very fruitfull it brings forth abundance of grapes as appeares Psal 128. 3. and Ezek. 32. 12. So the Saints are made exceeding fruitfull by the flowings out of the Spirit of Christ upon their hearts Thirdly The Vines and their fruit come to nothing except they be underproped and lift up from the earth so it is with the Saints both they and their fruits come to nothing unlesse Christ underprop them by his power spirit and grace but being underpropped by the flagons of Christ and by the distributions of his grace they become very fruitfull The Spring thus described First figured by flowers and Birds singing Secondly From the budding and sprouting forth of the fig-tree and the Vine wherein is set forh the gracious and pleasant voice of Christ in the Gospell with all the effects and fruits thereof upon the Saints Now it remaineth that wee speake of the exhortation subjoyned Arise my love my faire one and come away This exhortation is the same that wee had in the tenth verse aforegoing and therefore the lesse may be said of it now only two things we may note from the iteration of this exhortation First It notes the backwardnesse of our natures and the untowardnesse of our hearts for yeilding unto Christ and therefore the Lord doth graciously call his people againe and againe to come up to a more full enjoyment of himselfe Secondly It notes his exceeding great love and rich mercie that doth call us to arise from the evill wherein we lay captivated by sinne and from the winter blast of the Law even from the curse and bondage thereof and also he calleth us into the glorious liberty of the Sonnes of God so that in all our troubles and tentations wee may come to him and finde rest where wee may sweetly enjoy our selves in him all which is represented to us by the flourishing and joyfull time of the Spring which Christ useth as a motive to perswade us to come unto him VERS 14 15. O my Dove that art in the clefts of the Rock in the secret places of the stairs let me see thy countenance let me heare thy voice for sweet is thy voice and thy countenance is comely Take us the Foxes the little Foxes that spoile the Vines for our Vines have tender grapes THe Church continueth here in her repetition of Christs speech unto her which speech begun verse 10. In which wee may Observe First An exhortation Secondly A reason thereof The exhortation is given forth unto us First In a description of the Church Secondly In the thing exhorted unto The discription lieth First In a sweet and friendly compellation given by Christ unto his Church My Dove Secondly In a description of her dwelling place First In saying Thou art in the holes of the Rock Secondly In adding In the secret of the stairs The thing exhorted unto is the Churches manifestation of her selfe First In saying Shew me thy face Secondly In adding Cause me to heare thy voyce The reason of this exhortation is drawne from the Churches excellent qualification and this is laid down in a twofold assertion First he saith For thy voice is sweet Secondly he concludeth And thy face is comely As for the next exhortation in the 15. verse you shall have the resolution in its due place Now to the exhortation and the parts thereof My Dove c. Christ here calleth the Church a Dove a title sometimes attributed unto Christ himselfe the Holy-ghost sometimes appeared on Christ in the shape of a Dove to discover unto us thus much that Christ should have the propertie and disposition of a Dove as meeknesse and gentlenesse for indeed he became man for that end to be a mercifull Saviour I will not quench the smoaking stax nor breake the bruised reed saith he Matth. 12. 20. So that the mercifulnesse of Christs nature and the mercifulnesse of his Office is set forth by the resemblance of a Dove Now as Christ had the Spirit in likenesse of a Dove so all that are Christs to wit the Spouse of Christ have the disposition of Christ that spirit that framed Christ to be meeke and gentle like a Dove doth also frame the Church into the same likenesse and disposition hence he saith My Dove c. Observe hence That as Christs so is the Churches temper and disposition framed after the likenesse of a Dove Now wee must know that there is some good in all the creatures there is a beame of Gods majesty and an image of vertue even in the inferiour creatures wherefore the Scripture sends us to such creatures for many excellencies that are to be found in them Now the Church may well be compared to a Dove and that for such properties as these First The Dove is a mournfull creature and therefore Hezekiah saith I did mourne like a Dove Isa 38. 14. And the Jewes are said to mourne like Doves Isa 59. and it is said of those that should repent that they should mourne like Doves Ezek. 7. 16. This was Davids condition in Psal 120. 5. Woe is me that I sojourne in Mesech that I dwell in the Tents of Kedar The State of the Saints is like Doves who mourne to God in their desertions afflictions and tentations who heares the bemonings of his owne spirit in them Secondly A Dove is an innocent harmelesse creature simple without guile hence the advice of Christ is to his Disciples Be innocent as Doves Matth. 10. Now there is a simplicity that is sinfull when there is no mixture of wisedome in it for it is said in Hos 7. 11. Ephraim is like a silly Dove without heart they call to Aegypt they goe to Assyria that is when they did rely more upon friends and outward helps then upon God But there is also a pure holie simplicity and so God is said to be simple because there is nothing in him contrary to himselfe or to his owne nature In this respect the Church may be said to be like the Dove in respect of a good and holie simplicitie when there is no no mixture of fraud no duplicity in in the soule A double hearted man is unconstant and unstable in all his wayes saith the Apostle Jam. 1. 8. Thirdly The Dove is weake and impotent not being able to help her selfe against the Birds of prey it hath nothing but flight So the Saints are unable to defend themselves but only they can flye to God as to their mountaine and flye to Christ as to their Arke and strength for they have no other refuge then God nor any hiding place besides Christ Fourthly The Dove is a very weake creature Hence it is said of Ephraim that He shall tremble as the Dove out of the Land of Assyria Hos 11. 11. So the Saints are called The meeke of the earth Zeph. 2. 1 2 And wee are exhorted by the Apostle As the Elect of God to put on the bowels of meeknesse and compassion c. Colos
and knowledge Corrupt courses never want fleshly excuses Hence it is Paul saith I consulted not with flesh and blood that is he consulted not with the reasonings of the flesh and the carnall will but was obedient to the heavenly revelation Thus Peter consulted with the flesh when he counselled Christ saying Master pity thy selfe Now therefore we should arme our selves with resolution and say with Christ Get thee behind me Satan c. Mat. 16. 23. And with Paul when he saith We are no more debtors to the flesh c. Rom. 8. as if he had said we owe nothing to the flesh as to yield obedience and subjection unto it But we shall now see in the next Verse what becomes of all those excuses and backwardnesse of the Spouse whereby she delays and puts off Christ VERS 3 4. My beloved put in his hand by the hole of the door and my bowells were moved for him I rose to open to my beloved c. IN these and the 3. following Verses we have the issue of the Spouses negligence that Christ absented and withdrew himselfe There are three things set downe of what befell the Spouse 1. Christs withdrawing of himselfe he leaveth her for a time to her selfe and to her owne wayes but it is said My beloved put in his hand by the hole of the doore Christ did not wholly leave his Spouse though he did withdraw and therefore 2. We have Christs gracious dealing with her not wholly withdrawing himselfe but puts his finger into the hole of the doore and thereby leaves some sweetnesse behind him before his departure So that her hands dropped downe Myrrhe c. 3. The successe of Christs departure and withdrawing of himselfe Her bowells were moved in her which were hard before whereupon she opens to her beloved as now being willing to receive him but he is not at her call ready to be found he was gone and past not indeed but according to her sence and feeling and that onely for a time After this like one that falleth into a swoone she is void of inward comfort and sence of Christs presence where she saith My soule failed when he spake that is when I remembred the words which he did speake And lastly she cannot find her beloved she then enquires of the Watch-men of the City but she receiveth no comfort from them but they are like Jobs friends of whom it is said Cold comforters are you all Job 16. 2. for they wound her conscience and disgracefully use her where it is said They tooke away her Veile from her So in her present apprehension she passeth all meanes of recovery yet in the following verses she doth recover her selfe againe because Christ left her not wholly but leaves some of his sweetnesse behind him before he departed from her My beloved put in his hand by the hole of the doore The Spouse is no sooner fallen into this spirituall languor and drousinesse making excuses for her sloath and security but Christ comes to rouse her up and that first by withdrawing himselfe after a sort from her but yet he will first leave that behind him that shall both raise her up to seek after him and support her in her afflictions My beloved put in his hand by the hole of the doore c. My beloved put in or as it is in the Hebrew sent his hand or put it forth the putting forth of the hand 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Misit emi sit demisis im misit usually signifies the effecting of some work as in Gen. 3. 22. 12. 10. Hereby is noted that Christ had some enterprize on the Spouse he was not willing she should be at ease in her fleshly and carnall condition His hand that is his spirit by which he moved upon her by which he went to awake her For as the finger of God in Luke 11. 20. meaneth the Spirit of God so doth his Hand Hence it is said that when the Spirit of the Lord went out with the ministry of the Disciples The hand of the Lord was with them and a great number believed and turned to the Lord Acts 11. 19. So in that it is said Christ put in his hand it 's meant he did inwardly move upon her heart by the sweet and secret opperation of his glorious Spirit In at the hole or downe by the hole towit of the doore as it 's added in our Translation The similitude is taken from hence when a doore is locked yet there is a key-hole at which one may put in his hand or look in and so here when the hearts of the faithfull be after a sort locked up and Christ standeth at the doore of the heart and calleth and knocketh yet they doe not open unto him but make excuses he findeth some little entrance or hole as through the doore to put in his hand of spirit to touch the inward parts of the heart that so he might leave some print of his fingers before he did depart Hence Observe That Christ never leaves his Spouse so but that he leaves some prints of his spirit and grace behind him upon her soul Hence it is the soule doth so linger after him when he hath withdrawne himselfe and never rests untill it finds him againe There is never a finall desertion as we see here Christ puts his hand in at the doore he leaves some inward workings of his gracious spirit to quicken the soule to seek after him and also to support it in its affliction Christ stands at the doore and leaves Myrrhe behind him something in the heart that causeth a restlesse longing after Christ as appears by that which followeth this touch of his Spirit And my bowells were moved for him Some read the words thus My heart was affectioned toward him Master Ainsworth thus My bowells made a troubled noise or sounded within me Whereby is meant that all the inward affections and powers of the mind are moved with griefe and sorrow Now she is grieved and displeased with her selfe now she lamenteth her owne folly that she was so undutifull towards her beloved now her heart is againe wrapt with love of him now she will entertaine him Hereby is signified then all her disquietnesse and sorrow of heart for her beloved whom she had so neglected and put from her when he desired to come in Thus the Prophet declares his sorrow by saying My bowells my bowells I am pained at my very heart my heart maketh a noyse I cannot hold my peace Jer. 4. 19. And so God himselfe in pity of Ephraims calamity faith My bowels sounded or were troubled for him I will surely have mercy on him saith the Lord Jer. 31. 20. So here the Spouse by the sounding of her bowells sheweth the griefe and sorrow of her heart her mourning and languishing after her beloved Hence Observe First That the power of Christs Spirit makes a great change in those into whom it comes Behold here the power of the Spirit
the great Rabbies and Doctors of the world and no marvaile for God ordaineth strength out of the mouthes of babes and sucklings Psal 8. And he hath chosen the foolish things of the world to confound the things that are mighty and the base things of the world and things that are dispised hath God chosen yea and things which are not to bring to nought things that are That no flesh should glorie in his presence 1 Cor. 1. 27 28 29. No fleshly nor carnall man shall boast in Gods sight and therefore by his wisedome and power he will overturne the wisedome and power of flesh that his owne spirit wisedome power and righteousnesse might be exalted in his Saints Now followeth the thing it selfe given the charge If yee finde my beloved tell him that I am sick of love If yee finde my beloved which sheweth they had but little knowledge of Christ they had not the cleare manifestation of his love and favour they apprehended him but darkely being ignorant almost of him as appeares by their answer in the next verse Hence Observe That many Saints know but little of Christ Hence the Spouse saith here if ye finde him that is if you come to a more cleare knowledge and revelation of him many Christians know Christ after the flesh and after the letter but how few know him after the Spirit many know Christ as he is set forth in the historie of the Gospell to be crucified and risen but few know Christ found in them by the spirit It followeth Tell ye him that I am sick of love Tell ye him or as it is in the Hebrew What shall yee tell him interogatively which he speaketh shortly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Id est quid indicabilis ci as many times lovers doe and yet the interogation containeth more vehemency in it and serveth to beautifie the speech also It is an earnest and passionate kind of speech shewing her earnest affection after her beloved Would you know what you should tell him even that which followeth That I am sick of love She cannot conceale the heat and vehemencie of her love but even after the manner of lovers declareth the same who the more they be absent one of them from another the more their love increaseth and the more greatly doe they desire to be joyned together The truth is that the Spouse is so farre off from keeping closse her love towards her beloved that she doth not only reveale it to them but intreateth them rather freely to open it and declare the same especially to her beloved But what will yee tell him This demanding question sheweth that her love did so appeare that they must needs if they tell him any thing tell him That shee is sick of love The Greeke rendereth it wounded with love that is with languishing desires after him This is exceeding great love that she commeth to be love-sick as one ready to languish and faint away with love here 's a sicknesse but not unto death but unto life a sicknesse that still bringeth comfort and satisfaction with it a sicknesse that shall be cured with Christ the great Phisition Hence Observe First That true affections towards Christ will desire inenlargement from others The Spouse here desireth these daughters to tell Christ of her affection towards him to the end that Christ might more and more discover his love and favour unto her The Apostle desired that the Thessolonians would pray for him That he might be delivered from unreasonable men 1 Thess 3. 2. Secondly Observe That there is a distemper and unquietnesse in the affections of the Saints in the want of the full enjoyment of Christ There is no contentment without union and enjoyment and the more excellent the thing is that is loved the more contentment there is in communion with it and where it is hindred in the least degree or measure there is disquietnesse such as is the contentment in injoying such is the sorrow and sicknesse in parting The greatest happinesse of the Spouse was in the injoyment of her beloved and the greatest of her sorrow and sicknesse is in parting with him But now if the flesh had borne sway that would have reasoned after another way as thus I opened the doore and he withdrew himselfe and by that occasion I have suffered great calamitie therefore I have small cause to love him seeing he doth hide himselfe from me and cause me to be thus stricken and wounded why should I set my heart upon him The flesh I say would minister such kinde of reasons but the Saints are not led by the flesh and its wisdome but by the Spirit which teacheth them the more they suffer for Christ the more to love him This is a thing beyond the reach of humane reason the Spouse having fallen into so great affliction by seeking after her head Christ is thereupon sick of love The Saints rejoyce in tribulation and count it their honour to suffer for Christ and the more they suffer in his name he doth so strengthen them and worke in them by the Spirit that the more they love him Thus having heard what the Spouse saith to the daughters of Jerusalem let us now see what answer they doe make VERS 8. What is thy beloved more then another beloved O thou fairest among women What is thy beloved more then another beloved that thou dost so charge us THe same words of well-beloved are repeated againe and againe to shew that the stronger is love But by the answer of the daughters of Jerusalem in which they seemed not yet to know Christ fully as is apparent by their answer for instead of giving satisfaction to her they reply with asking new questions saying What is thy beloved more then another beloved c. In this answer here are two parts First A sweet and loving compellation O thou fairest among women Secondly The question is doubled What is thy beloved more then another beloved And againe What is thy beloved c. that thou dost so charge us As if these Daughters had sayd there is some great matter in it there is some excellency superhumane that thou layest such a charge upon us that thou dost so enquire after him But first of the compellation O thou fairest among women The Spouse is the fairest among women in the judgement of Christ himselfe so he cals her O thou fairest among women Cant. 1. 8. And here the fellow-Members of the Church terme her so too faire and the fairest yea incomparable faire Hence Observe That the Spouse is surpassing faire and beautifull not only in the eyes of Christ but also in the judgement of her own members and that in the time of her greatest perplexities and sorrows Here the Spouse though persecuted and abused by wicked watchmen who beate her wounded her and tooke away her vaile from her is not withstanding discerned and acknowledged to be faire and glorious by such as are the faithfull of Jesus Christ Thus
from Beasts and a beast in the shape of a man is the worst of all Our affections are very pleasant delightful to us this object is as pleasant as our affections there is no object in the world but there is a wil inclinable to close with it now what better object can our wil affections have then Christ 4. Observe The affections of the Saints are more ingaged to â—hrist consecrated to his love then unto the greatest delights in the World More then wine Wine is put by a Synechdoche for all pleasant and delightful things in the World yet saith the Church we will remember thy loves more then worldly minded men do remember Wine yea more then we our selves doe remember our worldy injoyments A Saint may love the Creature according to that Character God hath stamped upon it but still he setteth Christ on the top of his affections witnesse David in Psa 73. 25. Whom have I in Heaven but thee and there is none in Earth that I desire besides thee When we let our affections run out upon the Creature we doe but lose them and they become unprofitable unto us but when they are set upon Christ we lose them not he makes them Heavenly and gracious and gives them to us againe whatsoever we expend on Christ in Christ we shall find it again The upright love thee Hence Observe That the Saints are perfect and upright in a Gospell account A man is that in Gospell account which he sincerely desires to be a beleiver aims at perfection and therefore he is called a perfect man his desires carry the denomination of the thing desired Now that part in man that hath the predominancy and is most active that part carrieth the denomination of the whole now uprightnesse and righteousnesse holinesse and sincerity these carry the greatest sway in the hearts of the Saints they being sanctified in every part in soule and body and Spirit hence they are called holy righteous pure undefiled and clean having their Conscience clean by the blood of sprinkling and the like Secondly Observe That holy and righteous men are onely fit to praise and make mention of the love of Christ All the righteousnesse of the will of the mind of the affections will praise and celebrate Christs love but as for unrighteousnes it is enmity against Christ and unfit to mention or to praise his love And therefore the exhortation is to the righteous Ps 33. 1. Rejoice in the Lord O ye righteous for praise is comely for the upright The word translated comely denoteth a fair and comely grace for which a thing is to be liked or desir'd The Apostle expresseth it in Greek by fair and beautifull Rom. 10. 15. How beautifull are the feet of those that preach the Gospel c. That is how desireable are the feet of those that preach the Gospel For the beauty of a thing makes it to be desired now the praises of Christs love are most desireable and glorious in the Saints none but they are fit to record and make mention of Christs loves Lastly Observe The Saints by remembring and making mention of Christs loves are the more confirmed and increased in love towards him The Church had declared before that those chast and pure virgins loved Christ but here she doth mention it again to declare that now the Spouse had been in the Bed-chamber of the King and had a sight of those heavenly treasures which are reserved for her whereupon shee rejoyceth with exceeding great joy and doth also record and rehearse all his loves and by this means all the upright are enflamed more more with love to Christ As fire is encreased by adding of fuell unto it so is our love to Christ upon fresh and new manifestations of his great love toward us VERS 5 6. I am blacke but comely O yee daughters of Jerusalem as the Tents of Kedar as the curtains of Solomon Looke not upon me because I am blacke because the Sunne hath looked upon me my mothers children were angry with me they made me the keeper of the vineyards but mine owne vineyard have I not kept IN the precedent verses we had the Churches first speech unto Christ professing her faith and love now we have an Apostrophee or her aversion or turning of Speech from her Beloved unto the Daughters of Jerusalem to prevent those scandals and offences which might arise in respect of the Churches afflictions and infirmities which she was subject unto in this life It falleth out sometimes that some do love them that do not love them again and so the objection might be thus Thou art enflamed with a vehement and passionate love but is it not towards one that careth not for thee and one that doth farre excell thee For thou hast set him forth to be a glorious and great King so gracious and loving so sweet and pleasant so faire and beautifull so rich and compleat as that nothing under heaven is any way comparable unto him Now how is it possible that thou shouldst be a Spouse to such a glorious Bridegroom how should he love or delight in thee thou art but a black hued Virgin therefore canst not be fit to match to such a beautiful sweet King as is Messiah Now she answereth all this fully and that first by a double adjunct of colour or hue one contrary to the other 1. By confession I am black 2. By refutation but comely Both which are illustrated by two comparisons 1. To shew her blacknesse As the tents of Kedar 2. To shew her fairnesse As the curtains or the hangings of Solomon vers 5. Now she proceedeth unto a more full answer because none should take offence at her blacknesse as to impaire her dignity or worth or more lightly to regard or esteem of her and this she doth 1. By admonition to the daughters of Jerusalem not to despise or disdain her in these words Looke not upon me because I am black 2. Shee rendereth a reason of her admonition and that is drawn from the cause of her blacknesse and the cause is three-fold 1. From the supream cause The sunne hath looked upon me 2. From the instrumentall cause my mothers children were angry with me c. 3. From the impulsive cause which was internal wholly in her selfe that is though they made her the keeper of the Vinyards yet she kept not well her own Vineyard I am blacke but comely The Hebrew word here translated blacke signifieth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Denigrari Nigresceie nigrnm esse In pih diluculo manè sedulò studiosè quaerete a nomine blacknesse or darknesse and therefore the Hebrew word Mishchar is taken from the same roote which signifies the morning or the day-dawning because of the blackness or darknesse thereof 1. By blacknesse or darknesse we may understand affliction or tribulation so the Prophet calleth tribulation night because the solitarinesse and fear thereof is like the darknesse Isa 26.
9. With my soule have I desired thee in the night Yea my spirit within me will I seeke thee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Aarora sic a nigrore di cta qui eam comitatur Buxtorf in lex Inde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Jer. 2. 18. Nilus ob aquarum nigredinem sic dictus uti etiam a Graecis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 early And Job complaineth My skinne saith hee is blacke upon me and my bones are burnt with heat Job 30. 30. And thus Jeremie lamenteth the blacknesse of the Nazarites visage saying their visage is blacker then a coale Lam. 4. 8. The words in the Originall run thus their visage is darker then blacknesse that is it is darke and sad with griefe and famine Again in Jerem. 14. 2. Judah mourneth and the gates thereof languish they are blacke unto the ground that is they are made to bow downe to the ground as David saith Psal 38. 6. I am troubled I am bowed down greatly or else for faintnesse they sinke and fall down to the Schiod in lex pentag lot ground as the Psalmist speaketh in Psal 89. 44. Thou hast cast his Throne downe to the ground that is I will afflict him and lay his glory in the dust thus darknesse and blacknesse may be taken for affliction 2. Blacknesse may also imply sinne and that in respect of her negligence which shee confesseth in that she did not keep well her own Vineyard The Apostle calleth sinne darknesse Col. 1. 13. Who hath delivered you from the power of darkenesse that is from the power and dominion of sin And again in 1 Thes 5. 5. The Apostle speaking to Believers saith Yee are the children of the light and the children of the day wee are not of the night or of darknesse hee meaneth the night and darknesse of sin Now darknesse is called sin in these foure respects 1. Because sin proceedeth from darknesse that is from the ignorance of the unregenerate understanding and will As the Apostle speaking of the Gentiles that did not glorifie God as God saith They became vaine in their imaginations and their foolish heart was darkned Rom. 1. 21. And in Ephes 4. 18. Having their understanding darkned or as it is in the Original being darkned in the understanding being alienated from the life of God through the ignorance that is in them because of the blindnâ—sse of their heart 2. Sin darkneth the very light of nature and men by sinne come to encrease their darknesse this is the meaning of the Apostle in the place before mentioned Rom. 1. 21. Because that when they knew God they glorified him not as God neither were thankefull but became vain in their imaginations and their foolish heart was darkned that is it became darker then it was by nature for the Apostle telleth us in vers 20. That the light of nature would reach thus far as to know the invisible things of God by those that were visible that is by the creatures but saith the Apostle in v. 22. Professing themselves to be wise they became fooles that is they were grown more sottish then they were before 3. They that commit sinne love to act in darknesse they that doe the works of darknesse love to work in darknesse John 3. 19 20. Light is come into the world and men love darknesse rather then light because their deeds are evill that is they love darknesse because their deeds are deeds of darknesse For he that doth evill hateth and shunneth the light neither commeth to the light lost his deeds should be reproved or discovered and made manifest 4. Because darknes of sin brings unles it be pardoned in Christ darknesse of misery Everlasting punishment is called everlasting darknesse Lu. 8. 12. 22. 13. Darknesse leads to darknesse that pure darknesse upon the understanding leads to everlasting darknesse of misery Now in all these respects sinne may be called darknesse and blacknesse and seeing this is the nature of sin the Church in respect of the remainders of sinne may say I am blacke 3. By blacknesse we may understand her sorrow and mourning for her present miseries for black colour was the habit of mourners For the hurt of the daughter of my people am I hurt astonishment hath taken hold on me Jer. 8. 21. That is I go in black as mourners use to do or else I mourn and am in heavinesse Now wee may take either of these interpretations concerning the Churches blacknesse for she was under the scorching sun of persecution and under the darknesse of sin by her negligence and under blacknesse of sorrow and mourning because of the two former to wit trouble and sin so the summe of all is this much I am blacke If you look upon me with carnall eyes my fairnesse doth not appear to the eye of sense and reason I have no externall beauty and therefore if you look upon me as the world looks upon me I shall seeme to be black and without any comelinesse at all Now to prevent this objection she addeth But comely Here by way of refutation though I am black yet I am also comely else it might have been reasoned against her thus Thou art black and therefore not to be beloved neither art thou a fit Spouse for this gloririous King that thou so magnifiest for it is most fit that such a worthy Prince should have a glorious and a beautifull Wife Shee answereth saying notwithstanding blacknesse yet I am lovely and to be desired The Hebrew Navah signifieth desireable comely amiable beautifull It is used to express that desire by which we long earnestly after a thing even with a greedy appetite according to this the Prophet useth it when he saith My soule desireth the first ripe fruit Mic. 7. 1. The Greeks turn it by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to desire and by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to wil Job 23. 13. And also they translate it goodly faire and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Desideravit In Niph 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Desiaerabitis per metalepsin pulcher decorus conveniens suit decuit beautifull Rom. 10. 15. How beautifull are the feet c. That is how amiable and how desireable are the feet of those that preach the Gospel of peace and bring tidings of great joy Now comelinesse consisteth in two things First in fairnesse of Complexion thus Christ is said to be beautifull by his countenance and complexion Cant. 5. 10. My beloved is white and ruddy White and red shew the best temperature in man the mixture of these two colours makes a beautifull and good complexion Herein the Church is also beautifull and commended for the comelinesse of her countenance Song 2. 14. And thy countenance is comely saith Christ 2. In a just symmetry or proportion of parts and thus Christ is set forth to be comely by that pleasant harmony and specious consent of parts which is found to be in him Song 5. 10 c. where the Church doth summe and