we may read How beautifull are thy goings c. Sometimes by the feet are meant sound affections as in Eccles 4. but here we may take it for her obedience and faith and walking in the truth being now set free by the Sonne as in John 8. 32. walking in the liberty of Christ Gal. 5. 1. And it 's added How beautifull are thy feet with Shooes To goe bare-footed was a signe of Captivity and affliction Isa 20. 4. 2. Sam. 15. 30. And when the Lord mentions his favours to the Church he saith I shod thee with Badgers skin Ezek. 16. 10. The feet of those that preach the Gospell are said to be beautifull Rom. 10. 15. So here the Spouse in her returne to Christ is said to be also beautifull being as it were shod with the preparation of the Gospell Ephes 6. 15. By the knowledge and obedience of which she is set in the way of Christ whereby her feet and goings are beautifull and glorious Hence Observe That the Saints in their returning to and walking in Christ are very beautifull and glorious in their goings It is a glorious thing to walke in Christ to walke in the Spirit those that thus walke are said To make straight paths for their feet Heb. 12. 13. Sin is called our owne wayes and crooked wayes that are not good but to walke in Christ and in the spirit is to walke in beautifull paths When we walke in darknesse and bondage we walke as it were without shooes bare-footed but when we walke in the knowledge and counsell of God then we walke as it were with shooes being shod with the preparation of the Gospell Thus much for the glory of her walkings her honour is yet further set forth in that it 's said O Princes Daughter The Hebrew Bath-nadeb signifieth Daughter of the beautifull or Of the Prince or noble then we may read O bounteous Princes Daughter Princes are named bountifull as being free liberall and willing to doe good to others To be a Sonne of Belial is to be of a wicked disposition Deut. 13. 13. And to be the Sonne of a Noble is to be of an ingenuous and noble disposition Eccles 10. 17. Hereby is noted that the Spouse is of a Noble race of a free disposition ready to communicate to others of the grace she hath received Hence Observe That the Saints are of a noble parentage and disposition These are they which are not borne of blood nor of the will of man nor of the flesh but of God John 1. 13. The Spouse is called the Kings Daughter Psal 45. The word which dwelleth in us is called the word of the Kingdome because it brings a Kingdome with it and the Saints are called Children of the Kingdome The Kings Daughter is to be borne not according to the flesh but according to the promise like Isaac which was Heire to Abraham in his house whereas Ishmael and his Mother were cast out of doors The Apostle affirmeth that the Saints are not Children of the Servant but of the free woman And John saith We are born of God and his seed remaineth in us 1 John 3. 9. As by seed man is borne of carnall conception so by the Spirit he is born of spirituall regeneration And as the Saints are of an honourable birth so they are of a noble ingenuous disposition they are free and ready to communicate When the restauration of glory is promised to the Church it is said that Nabal the foole or vile person should no more be called Nadib liberall or bountifull Isa 32. 5. That is the fool or vile person shall no more be called a Prince or one that is bountifull but he shall be called such as he appears to be in his Villany Thus much for the commendations of the feet of the Spouse with the Epithite given her O Princes Daughter now followeth the praise of her Thighs in the next words The joynts of thy Thighs are like Jewells the worke of the hands of a cunning work-man The Originall word here Translated joynts is not found elsewhere in Scripture it signifieth turnings or things that doe compasse about Some understand it of the Girdle wherewith the Spouse was girded which they did use to weare in old time lower by much then we doe even upon their Thighs as appears by Psal 45. 3. Or about the loynes as Mat. 3. 4. And the Apostle useth the same phrase when he saith Gird up the loynes of your mind and be sober 1 Pet. 1. 13. And Paul exhorteth to have Our loins girded about with truth Ephes 6. 14. But we may rather take the Thighs to be the bones that turne and move in the hollow of the Thighs these may be taken for the whole Spouse and all her parts every part having in it comelinesse beauty glory and strength noting the upright goodly and glorious stature and gesture of the Spouse who walketh in a due and comely posture These her Thighs Are like Jewells Jewells are very fine and costly if we refer it to the Girdle it shews the finenesse and sumptuousnesse of it but if to the Thighs then it notes they were neat and comely It 's added The worke of the hands of a cunning work-man The Hebrew Aman signifies fidelity and skillfullnesse in his workmanship So we may read it The worke of the hands of a cunning Artificer or faithfull Craftsman this is added to note the excellency of the work or frame of the Spouse even like unto Jewells that have most cunning and curious workmanship bestowed upon them such is the glory comelinesse and beauty of the Spouse and of her particular members Hence Observe That the frame and proportion of the Spouse with all her particular members is very beautifull and glorious It 's like the curious workmanship of some cunning Artificer in Jewells and precious stones curiously cut and wrought out The Churches proportion gesture stature walkings and conversations is the divine and gracious workmanship of God The worke of his hands Isa 60. 21. So that God himselfe is the chiefe Artificer to frame this heavenly work upon the soul As Bezaliel and Aholiab were filled with the Spirit of God in wisdome understanding knowledge and Workmanship to find out curious works to worke in gold and silver and the art to set stones for the making of the Tabernacle and the Mercy-seat and Aarons Garments So the Lord by his glorious Spirit doth make his Spouse a more beautifull frame then Aaron was by that divine work of Spirit life and glory that he frames and sets up in the soules of his It followeth VERS 2. Thy Navell is like a round Goblet which wanteth not liquor Thy Belly is like an heap of Wheat set about with Lillies THe Spouse being before commended for her walking in the Gospell and in the truth of Jesus she is now further praised for her propagating the glorious truth to others and therefore she is here compared to a woman conceiving and nourishing her
a terme not far from theirs call it Lawander Another sort was called Nardus assiria of which was made an ointment of all others most precious and saith Pliny of all other spices Spikenard is of greatest estimation the ointment of Spikenard was very precious which Plin. l. 12. cap. 12. they used to powr out and anoint men with such was the ointment that Mary anointed Christ with as hee sate at Table and the house was filled with the odour of the ointment John 12. 3. Mar. 14. 3. This Spiknard was very costly and precious as may appeare in that it grew in India or in Assyria And for this most precious oyle which was made of this sweet plant of India it had the nature of a warming piercing digesting The herb it self is hot in the first degree and dry in the second whereby it falleth out that it is of an excellent comforting nature and also repercussive Now under this odoriferous nard we may mistically understand the most precious gifts and graces of the spirit of Christ either First as the sweetnesse of them flows from him unto the Saints or Secondly as they are planted in the hearts of his people sending forth a sweet savour from thence First we may understand this sweet ointment made of Spikenard to be meant of Christs graces in himself from which a sweet and redolent savor descends down to all his Saints The words in the originall will indifferently bear a double translation because the letter which is the affix sometimes formeth the adjective and so wee may translate it thus that which is of spikenard gave the smell thereof And so Junius renders the words According to this translation the Church praiseth the sweetnesse of Christ setting forth how Nardinum edit cdorem suum Jun. sweet he is unto her as if shee should say even now while the King my Beloved is sitting in the Heavens compassed about with his holy Angels and I here upon earth below there is a wonderfull distance between us and yet the sweet savour of him commeth unto me yea I doe smell his sweetnesse even as it were the precious ointment made of Spiknard or Secondly Wee may take the words as they are in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mea nar dus our translation My spikenard so Arius Montanus renders â—t And then wee may understand the graces of Christ in the Saints as the fruits of faith love and all the sacrifices of prayers and praises of the Saints these and many such like fruits the Saints shew forth by vertue of their communion with Christ The Apostle in Rom. 6. 3 4. sets forth this communion of the Saints with Christ under an elegant metaphor representing unto us that as Plants engraffed do receive moysture juyce and nourishment from the stock whereby they sprout out budd and bear fruit so the Saints being as it were in serted into Christ doe receive vigour and life from him whereby they walke in the spirit and become spirituall holy gracious active in all good works Now good and gracious works flowing from the Spirit of Christ are called fruits which signifie not only an issuing from the stock but the sweetnesse and pleasantnesse of them And thus the Wise man saith A good name is better then ointment Eccl. 7. 3. because it hath a good savour with it And on the contrary the Israelites said to Moses and Aaron Yee have made us stincke before Pharaoh and his servants That is in their credit good name and estimation And again in Prov. 15. 8. The sacrifice of the wicked is an abomination unto the Lord but the prayer of the upright is his delight That thing is most abominable to the Lord which the wicked think to be most excellent and whereby they think to be most of all accepted but the prayers and praises of the godly are delightfull in his eares they have the savour of a sweet odour before him First observe hence from the first interpretation That the graces which are in Christ cast a sweet odour and perfume into the hearts of all believers Ointment and perfume rejoyce the heart saith Solomon Prov. 27. 9. So all Christs graces which are the anointings of the Father upon him are sweet rejoycing the hearts of the Saints Christ was anointed with the oile of gladnesse above his fellows Psal 45. 7. His graces were matter of joy and gladnesse to himselfe and to all his Saints Christ's love is better then wine because it revives strengthens and refresheth the hearts of his servants All Christs graces are very fragrant and redolent refreshing the sences of the soule his very word and Gospel is a savour of life unto life 2 Cor. 2. 16. Secondly according to the latter interpretation observe That the graces of the Saints are very savoury and delightfull Their graces are delightfull 1. To God 2. To Man 1. They are delightfull to God as being the fruits of his own Spirit God loves and delights in none but in himselfe but when hee communicates any of the graces of his Spirit they are part of himselfe and hee greatly delights in them As a Father delights in his Child because he seeth part of himselfe in his Child so the Lord conveyeth his owne grace and image into our hearts and then delights to see them there 2. The graces of faith love prayer and praises of the Saints are acceptable to God by the mediation of Jesus Christ Thus the Apostle saith his preaching of the Gospel was unto God a sweet savour of Christ in them that are saved and in them that perish 2 Cor. 2. 15. Hee alludeth to the ointment of the Priest and the sweet incense which they offered unto the Lord. And David prayeth that his prayer might be directed before the Lord as incense Psal 141. 2. He meaneth such incense or perfume which was a confection of sweet spices made after the Art of the Apothecary pure and holy and was by the Priests burned upon the golden Altar every morning before the Lord Exod. 30. 34 35 36. Which Incense was a figure of the prayers of the Saints acceptable to God through the mediation of Jesus Christ And thus it is said of Noah's burnt-offerings which he offered after the deluge of waters ceased that the Lord smelled a savour of rest in them Gen. 8. 20. And Christ is called that Angell that stood before the Altar having a golden Censor and there was given unto him much incense that he should offer it with the prayers of all Saints upon the golden Altar which was before the Throne Rev. 8. 3. That is Christ the Angell of Gods presence who had a golden Censor as the High Priest had to offer Incense Heb. 9. 4. unto whom was given much incense like those sweet spices which the Priests burnt upon the golden Altar Exod. 30. 34. which he was to offer with the prayers of the Saints mingling the sweet odour of his own merits with their prayers and so
become flourishing and fruitfull by the communion they have with Jesus Christ Hence it is the Apostle prays that the Collossians might be fruitfull in every good worke and increasing in the knowledge of God Unto this are all the Saints exhorted Ephes 4. 15. But speaking the truth in love saith the Apostle that yee may grow up into him in all things which is the head even Christ The Apostle speaks of the spirituall growth of the whole body of Christ and every Member thereof who were to beare an earnest affection to the truth whereby they might grow in Christ for he quickneth and cherisheth his Church which consisteth of diverse Members and gives unto each of them a suitable measure and proportion and by this effectuall working in the measure of every part maketh increase of the body unto the edisying of it selfe in love ver 16. Now we must know that this spirituall growth doth not flow from any principle of nature but it is Christ thet ministreth vigour and strength above nature For which observe the phrase in Psal 92. 14. speaking of the righteous saith He shall bring forth fruit in old age In the Originall it is in graynesse or hary age Now in old age when naturall strength is decayed none can be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cunicio fruitfull without a supernaturall supply of strength and vigour Hence it is that David prayeth unto the Lord saying Cast me not off in the time of old age forsake me not when my strength faileth now also when I am old and gray-headed O God forsake me not untill I have shewed thy strength unto this Generation thy power to every one that is to come Psal 71. 9. 18. It is said of Sara that shee received strength to conceive seed and was delivered of a child when shee was past age And he to wit Abraham as good as dead c. Heb. 11. 11 12. So are the Saints as it were past age and dead by nature therefore they must as Sara receive strength from Christ to conceive and bring forth the fruits of the Spirit Secondly if we understand the words of the spirituall increase of the Saints begotten unto Christ by the seed of the word Observe That multitudes of Children are borne unto Christ which are begotten by the immortall seed of the word For by this phrase Our bed is greene noteth unto us the fertility of Children to wit of Sons and Daughters arising from the womb of the Church especially of the Gentiles The Evangelicall Prophet seing this it caused him to cry out in this wise The desolate hath more Children then the married wife And because of the multitudes that should come in and imbrace Christ he addeth Enlarge the place of thy Tents and let them stretch forth the Curtaines of thy habitations c. Isa 54. 1 2. The Prophet speaks as if so many should come in to Christ that she should seeme to want roome to receive them and therefore bids her stretch forth her curtaines alluding to the Tents in which they dwelt And in Chap. 66. 8. he crieth out by way of admiration Who hath heard such a thing shall the Earth be made to bring forth in one day or shall a Nation be borne at once for as soone as Zion travailed shee brought forth her children By this the Prophet doth intimate the multitudes of those that should suddenly be borne a new and begotten unto Christ by the publication of the Gospell which was figured out by those multitudes that returned on a suddaine from Babylon as if a whole Nation had been borne in one day This was the promise that the Lord made to Abraham and it is not to be limited to his Children after the flesh but to his Children of the promise that his seed should be as the starrs and as the dust for multitude Gen. 28. 14. And at the first promulgation of the Gospell there were daily added unto the Church Acts 2. 47. And the Saviour of the Gospell was manifest in every place 2 Cor. 2. 14. Hence it was that Beleivers after Christs ascention were called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The multitude of them that believed And it was Prophecyed that Ten men shall take hold out of all Languages of the Nations of the skirt of him that is a Jew saying we will goe with you for we have heard that God is with you Zech. 8. 20. 23. That is many of the Nations should imbrace the truth which in former times were restrained within the Nation of the Jewes according to the Prophecy in Genes 9. 27. where it is said God shall inlarge Japhet and he shall dwell in the Tents of Shem c. But we must not make universality the note of the Saints for universality is common to Antichristian Idolatours The whore was to set upon many waters which were peoples and multitudes and Nations and tongues and the Kings of the earth were to be made drunk with the wine of her fornications and all the Nations to drinke thereof Revel 17. 15. 18. 3. Therefore we must understand the Church of Christ to be numerous in her selfe and not comparatively setting her with the world but to be many comparatively with the old Church of the Jewes for more are the children of the desolate then of the married wife Isa 54. 1. To conclude this spirituall birth is that which concernes both Christ and his Church for the union of Christ and his Church is the cause of such an everlasting greennesse and fruitfullnesse Christ is as the Agent and the Church in her senses and affections is the patient Christ soweth the seed of his word and the Church as the ground receiveth the seed that so between them are many spirituall Sons and daughters begotten unto God Hence they doe mutually and jointly rejoyce and sing at the Churches inlargement It is not said My bed but our bed thereby shewing that it concernes them both The heavenly procreation of many spirituall Sons and daughters and the fresh and flourishing springing of those goodly plants which are thus borne of the Spirit of God is matter of joy and rejoycing both to Christ and his Church Thus much for the place of conception now followeth the place of spirituall education Vers 17. The beams of our house are Cedar the Rafters are of Firr Here is commended their house which they dwell in and the commendations is from the matter which it is built of which is expressed by two adjuncts beams and galleries The beams of our house The word Translated beams signifies beams or Rafters 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Occurit Inde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tignum which beare up the roofe of the house or any timber or stone whereof any such prop is made Beams are for strength and sustentation of the house by these beams may be meant those that are strong as James Cephas and John are called Pillars of the Church Gal. 2. 9. because these by the preaching of the
there are in nature passages fit for concoction and digestion and also for rejection so there is in the souls of the Saints to receive that which is wholesome food and fit for the soul and Spirit Object But some may say How shall we out of our owne breasts without the allowance and approbation of those that are learned be assured that it is the holy Ghost that doth so guide us in the way of truth Answ That whereas the Apostle Paul for assurance of our salvation and that we are undoubtedly the Children of God alledgeth That we have received the Spirit of adoption and that Spirit beareth witnesse to our Spirits that we are the Children of God Rom. 8. 16. Now it may as well be demanded of them that feel this assurance in their souls how they know it to be the true Spirit of God which doth assure them which is to contradict the Apostle and to deny the principles of Religion against such there is to be no disputation The same Spirit which doth witnesse unto us that we are the Children of God and cannot deceive doth also assure us of the true voyce of Christ in the interpretation of the Scriptures and it doth assure us so that we cannot be deceived It is true that the naturall man as Paul saith perceiveth not the things of the Spirit of God for they are foolishnesse unto him neither can he know them because they are spiritually discerned 1 Cor. 2. 14. The divine writings of God will not stoop to the naturall spirit of man neither will the divine Scriptures be understood but of such as have received the Spirit of Heaven and them unto whom the Lamb Jesus Christ shall unseale the Book of Life Rev. 5. Therefore we must bring the Spirit of the Scriptures for the understanding of the Scriptures and he that is spirituall saith the Apostle judgeth all things c. 1 Cor. 2. 15. That is the spirituall man discerneth and understandeth all things which are of God and that belong unto eternall life Secondly in that the Church saith It is the voyce of my beloved Observe That Christ is beloved of his Church in what condition soever shee is in Although the Church were weake and ready to faint and felt but little divine assistance neither had shee but small discoveries of Christ yet shee saith It is the voyce of my beloved The Saints even in spiritual desertions when Christ hideth his face and vaileth himselfe from the soul I say then the Saints are enough wel-pleased in Christ though the tentation be full of amarulency and bitternesse yet in Christ himselfe there is abundant sweetnesse and satisfaction Hence was that resolution of Job Though he kill mee yet I will trust in him Hence it is also said of the Children of God That though they walke in darknesse and have no light at all yet they will trust in the name of the Lord and stay themselves upon their God Isa 50. 10. Believers can say in the middest of feares tentations and afflictions It is the voice of my beloved Thus much for the Churches acknowledgement of her sense and feeling of Messiahs approaching and gracious discovery of himselfe unto her and that by the discerning of his voice Now followeth the acknowledgement she makes of Christ by his pace which is prefaced with a word of attention and after set forth to be very speedy in these words Behold he commeth leaping upon the Mountaines skipping upon the Hils Behold is a word of attention of admiration and of asseveration as you heard in chap. 1. 15. Behold how my beloved comes running like an Hinde Hence Observe That the approaches and drawings neere of Christ unto us is matter of great observation When the Prophet Isaiah foresaw Christ comming to assume flesh he cries out Behold a Virgin shall conceive c. Isa 7. 14. The Ancients saw Christ comming afarre off Abraham saw his day and rejoyced but when John Baptist commeth he saith Behold the Lamb of God for the succeeding ages of the Church the Saints beheld Christ ascending to heaven from whence he first descended surely it should be our worke to contemplate Christs approachings to us in his spirit and in the gracious discoveries of himselfe unto us in this last age of the world Thus farre the preface Now followeth the manner of his comming which is first set forth to bee speedy He commeth leaping c. The manner of Christs comming is set forth unto us by the similitude taken from the Roes and Harts whereunto Christ is likned in the next verse which are swift and speedy in their running and skip upon hills and rocks as the Prophet Isaiah speaking of the glorious effects of the Gospell saith The lame man shall leape as an Hart Isaiah 35. 6. that is he shall goe on evenly and straightly he shall walke nimbly and cheerefully in the wayes of God Hereby then is meant the speedinesse and readinesse of Christs comming either to help and support his people or else his comming in the flesh when he would more fully discover himselfe in a Gospel-ministration Vpon the mountains These words doe marvelously expresse Christs singular love as though the Church should say the danger of the journey the hardnesse of the way neither any thing else as mans power or the like can hinder him from comming to comfort me but he will passe all impediments whatsoever as the sinnes of his people and the opposition of the world and the like And that mountains and hils are thus used may appeare Isa 40. 4. the Prophet speaking of John Baptists comming to prepare the way before Christ saith Every mountaine and hill shall be made low So the adversaries of the Church are compared to a Mountaine in Zach. 4. 7. Who art thou O great mountaine before Zerubbabell thou shalt become a plaine So that notwithstanding the sinnes of his people and the opposition of the world Christ declareth his comming by his voice to comfort his people Hence Observe That nothing can keepeback or separate Christ from his Church his love is so great towards her There be as it were high hils and mountaines of sins in the people of God which might separate and the Devill raiseth up bankes to make the way unpleasant but he passeth over all these high mountaines The Apostle tels us that his love is so abundant As neither death nor life nor Angels nor principalities nor powers nor things present nor things to come nor height nor depth nor any other creature shall be able to separate us from the love of God which is in Christ Jesus our Lord Rom. 8. 38 39. Hence it is even from that unseperable love of Christ towards his Church she so glorieth saying Behold he commeth leaping over the mountaines c. that is he commeth without let or hinderance though our sinnes be as great hils and mountains which make a great separation or distance betweene us yet he passeth over them all The
needs be meant of a spirituall slumber even a drousinesse in the heart and minde touching Heavenly things 2. As naturall sleep proceedeth from wearinesse and want of spirits or from sloathfullnesse and want of exercise so spirituall sleep ariseth from want of exercise in spirituall things and from a spirituall wearinesse that comes from the too much expence of the strength of the soule upon matters of the world So that spirituall slumber is from the fleshly part and the remnants of the old man remaining in the godly The flesh saith the Apostle lusteth against the spirit and the spirit is against the flesh and these are contrary the one to the other so that yee cannot doe the things that yee would Gal. 5. 17. When the flesh doth much prevaile then there is a damping of the spirituall graces even as it were a slumber that falleth upon the mind 3. The effects of sleep is deadnesse and darknesse men when they sleep love to be in the darke there is also a cessation of joy and delight of all activity and the like so in a Christians spirituall sleep faith hath not its full and lively operation love sheweth not her zeale and heate the joy and activity of the soule is much decayed c. Now though sleep be often meant in Scripture in a good sence for the repose and rest that the Saints have in God Psal 3. 5. Psal 4. 8. yet here and in many other places it signifieth neglect of holinesse and spirituall security and drowsinesse as in Isa 56. 10. Rom. 13. 11. 1 Thess 5. 6 7. This sleep proceedeth from affliction or wearinesse as in Luke 22. 45. Isa 5. 27. The Spouse having eaten and dranke largely of Christs dainties begins to be negligent being pressed thereunto by the remnants of the flesh she gave place to this carnall ease and drousinesse Hence Observe First That the Spouse of Christ is ingenuous to lay open her owne defects We have large examples of this in David and Paul with many other eminent persons in Scripture Herein the Saints yield unto God his chiefe prerogatives as the honour of his power and authority over us his wisedome in knowing our secrets and his mercy in sparing of us and the like Secondly Observe That the Spouse of Christ may sometimes fall into a spirituall languor Sometimes weaknesse and drowsinesse may overtake the most eminent Saints as Solomon David Peter and the rest The flesh that is alwayes opposed to the spirit may somtimes for a season prevaile as to sleepinesse and distemper And this the Apostle testifieth in Rom. 7. 14. when he saith The Law is spirituall but I am carnall sold under sin That is the Law requires a heavenly life and disposition But I am carnall in part or in regard of the remainders of flesh that are in me so that the godly themselves in respect of some weaknesse that is yet remaining in them may be called carnall sold under sin not willingly but as one that is yet detained though his ransome be paid But we must note here that the Spouse was not in such a dead sleep as that she was without any life or stirring at all though there be flesh opposing the spirit yet there is spirit opposing the flesh and therefore she doth not onely confesse her defect but also acknowledge her life and excellency by adding But my heart waketh My heart waketh or watcheth that is is lively and active still meaning thereby that howsoever she was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vigilavit excitatus fuit overtaken in the outward man or corruption of flesh and of the members thereof yet she could not but in her heart and spirituall affections thinke upon her head and Spouse The heart is taken for the whole soule for the understanding will men ory and affections so it includeth all the powers of the soule The Apostle calleth it the inward man the spirit or regenerate man opposed to the flesh or outward man Rom. 2. 28 29. This flesh and spirit lusteth oue against another even in the Saints as the Apostle saith Gal. 5. 17. And when the spirit is willing the flesh is weake Mat. 26. 41. So then in that the Spouse saith My heart waketh it signified that though she had given her selfe to fleshly case and security yet her heart and spirit was otherwise disposed The heart is the last part which liveth and moveth in the body and in it life and sence first beginneth and therefore it is the most principal part it is like Primum mobile inter sphaeras the first spheare celestiall which is moved and by it others are moved It is like the Sunne among the Planets which by its lustre giveth light unto the rest it is like the Center from which the lines are first defixed and derived from it to the circumference all the lines being deducted are of equall distance But here by the heart is not understood the substance but the quality of the heart where David saith Create in me a new heart Psal 51. 10. We must not understand it of the substance for that is still the same but the quality of the heart with its integrity But now the Church maketh a difference between her selfe and her heart as if her selfe and her heart were not the same where she saith I sleep she speaketh in the person of her outward man of the flesh not of the spirit but where she speaketh of her heart she speaketh of her inward man there was readinesse of spirit Hence Observe First That there is an antithesis or contrariety betweene the flesh and the spirit in the Saints The Saints have a fleshly backwardnesse but there is still a readinesse of spirit but the outward man which is flesh perisheth but the inward man that is spirit is renewed day by day So the Apostle comparing himselfe with himselfe is not himselfe where he saith I am carnall sold under sin for in me that is in my flesh there dwelleth no good but I allow not that which I doe I find a law in my members rebelling against the law of my mind There the flesh sleepeth But to will is present with me and I delight in the Law of God there is the inward man or the spirit waking Secondly Observe That the Saints cannot fall from grace Though they sleep yet their heart is awake The work of the new birth or Spirit can never be quite put out or extinguished The Saints may many times fall into great security but yet the heart waketh there remaineth somewhat within the sleep is not deadly The Prophet Isaiah speaking of the Church and Saints of God saith It shall be as a Tree as an Oake whose substance is in them when they cast their leaves Isa 6. 13. This is also testified by the Apostle John where he saith Whosoever is borne of God sinneth not for his seed remaineth in him neither can he sin because he is borne of God 1 John 3. 9. So that
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
my Mother when I should find thee without I would kisse thee yet I should not be dispised I would lead thee and bring thee into my Mothers house who would instruct me I would cause thee to drinke of spiced wine of the juyce of my Pomegranate His left hand should be under my head and his right hand should imbrace me I charge you O daughters of Jerusalem that ye stir not up nor awake my love untill he please Who is this that commeth up from the Wildernesse leaning upon her beloved I raised thee up under the Apple-tree there thy Mother brought thee forth there she brought thee forth that bare thee Set me as a Seale upon thine heart as a Seale upon thine Arme for love is strong as death jealosie is cruell as the Grave the coals thereof are coals of fire which hath a most vehement flame VVEE have had in this Song the condition and state of the Spouse which hath been variable and after diverse sorts as even now calling and crying out for her well-beloved Not long after we have her as it were set down and the Bridegroome calling upon her to arise and come away yea sometimes she is not onely set downe but also she is laid downe and asleep the Saints doe not continue alwayes alike but however they swarve for a time yet they returne and their end is commendable And therefore the Church is here even to the end of the Song declaring her faith and good affection towards Christ But to come to the words themselves of this Chapter First in generall the Spouse doth declare what a great desire she hath to be in his presence and to retaine him with her which ariseth from a vehement love whose heat cannot be quenched as she expresseth in the sequell of the Chapter Christ and the Spouse be of one family as Brothers and Sisters doe dwell together in familiarity each doth usually know where to find the other According to this she saith O that thou wert as my Brother that sucked the Breasts of my Mother when I should find thee without I would kisse thee yet I should not be dispised In this verse the Spouse declareth her earnest affection unto Christ wishing that she might continually enjoy him as a most faithfull friend We have in this verse First an exclamation or wish expressing her fervent desire O that thou wert as my Brother This wish is amplified by saying That sucked the breasts of my Mother Secondly the resolution of the Spouse in case she had obtained her desire in these words When I should find thee without I would kisse thee This also is amplified wherein she doth as it were set feare and shame a side by adding Yet I should not be ashamed O that thou wert as my Brother c. Some read the words thus O if some would give thee or who will give thee Such phrases are often used for formes of wishing in the Scripture as in Psal 14. 7. Who shall give Salvation to Israel That is O that the Salvation of Israel were come The Apostle alludes to this forme of speech when he saith Who shall deliver me from the body of this death Rom. 7. 24. It is an expression of an earnest wish or desire in the Spouse here wherein she doth declare her earnest desire of the brother-hood love and fellowship of Christ whereby she might manifest her love to him againe Her desire of him is that he would be to her As a Brother That is most faithfull friendly and loving See Gen. 13. 8. Psal 133. 1. Brother-hood signifies some neer conjunction and relation either by nature or by Covenant Zach. 11. 14. Such as are companions in like condition quality or action are called brethren Prov. 18. 9. Gen. 49. 5. Now Christ is not onely the Brother of the Spouse in respect of his humanity taking on him the same flesh and blood Heb. 2. 14. but also by that onenesse in fellowship and communion in the Spirit having one father one blessednesse and glory Thus Christ calls his Saints Brethren Heb. 2. 11 12. in respect of that spirituall union and fellowship between them It 's added That sucked the breasts of my Mother The Spouse is not contented onely to have Christ as a Brother but as a most naturall kind Brother because many times it falleth out that brethren are at great jarres through the neglect or forgetfullnesse of those brotherly bonds between them therefore the Spouse desireth that Christ may be a most naturall kind-hearted brother to her as one that sucked her Mother for betweene brethren of the same Mother the love and affections are the most ardent as is testified by Joseph in his affections toward his Brother Benjamin Gen. 43. 29 30. By the Mother here we may understand the heavenly Jerusalem which is above which the Apostle calls The Mother of us all Gal. 4. 26. To suck the breasts of this Mother is to partake and enjoy the sweet refreshing comforts of the Church or assembly of the first borne to be refreshed with the fatnesse and sweetnesse of Gods house towit the sweet consolations of the Spirit Isa 66. 10. 11. Now we must know that Christ and his people make but one body and is mystically called Christ 1 Cor. 12. 12. and therefore here where it is said that Christ doth suck these breasts it is meant of Saints or Christ in the Saints is refreshed and comforted Hence Observe First That the Spouse is very earnest and desirous of a neer brotherhood and communion with Christ O that thou wert as my Brother c. Nothing satisfies the Saints but fellowship with the Father and the Sonne nothing but a sweet communion with Christ in all his graces The Saints are onely delighted with his love and sweetnesse and continually desire in a most comfortable and familiar way to enjoy his divine presence Secondly Observe That Christ is refreshed in his Saints refreshments For as you heard before he and his Saints are one body and hence it is that when Saints are begotten unto God Christ is formed in them Gal. 4. 19. and as they are nourished by the sincere milke of the word so is Christ also nourished grows more more in stature and fullnesse For that which is properly the person of the Saint or the Saint-ship it selfe is part of Christ Christ is diffused into all his Saints and they all make but one compleat body and therefore as the body is said to suck the breasts of spirituall consolation Christ may also be said to suck those breasts for it is Christ in the Saints that is nourished so when the Saints encrease it is the increasings of the Lord and the growth of the Saints is the growth of Christ It followeth When I should find thee without I would kisse thee yet I should not be despised Here is the resolution of the Spouse When I finde thee or though I find thee in the streets that is in open and
I may present you as a chast virgin unto Christ These love Christ with a chast but not with an adulterous love 2. For their purity These are they saith the Apostle which are not defiled with women for they are virgins these are they which follow the Lamb whithersoever he goeth these were redeemed from among men being the first fruits unto God and unto the Lamb and in their mouth was found no guile for they are without fault before the throne of God Rev. 14. 4 5. These as virgins abstaine from all things that might be offensive to their beloved Love thee These Virgins love Christ for the odour of his good ointments which they receive by his word and spirit for by the preaching of the Gospel his name is powred out like odoriferous ointment to the exceeding great joy and delight of the Saints drawing and inluring their minds as Virgins are drawn with the offer of some great and lovely match their sences are so exceedingly taken with his sweetnesse which causeth in them a very high and worthy esteem of Christ and of all those heavenly graces which flow from him This Verse being thus opened let us draw some conclusions from it 1. Observe in that the Church seeks out the most precious ointment to set forth her Beloved and his graces it teacheth us That all the most excellent things in nature are but types and shodows of Christ and his graces What is more pleasing to the smell then pretious and sweet ointments of an exquisite composition Christ is the same and far sweeter to his Saints First By ointment were annointed to their Offices Kings Priests and Prophets so by the annointings of the spirit Christ was consecrated to his three-fold office of King Priest and Prophet this was prefigured by the annointing of Aaron and his sons whereby they were consecrated unto the Priests office Exod. 30. 30. It is said of Christ The spirit of the Lord is upon me because he hath annointed me to preach the Gospel c. Isa 61. 1. For God hath annointed him with the oyle of gladnesse above his fellows Psal 45. 8. So the Prophet tells us that there should come a rod out of the stem of Jesse and a branch out of his roots and the Spirit of the Lord was to rest upon him and the Spirit of wisdome and understanding the Spirit of counsell and of might the Spirit of knowledge and of the feare of the Lord Isa 11. 12. It is said that God gave not the Spirit by measure unto him John 3. 34. That is he did not bestow it upon him imperfectly and in part onely but fully and intirely for measure is not opposed to that which is infinite but to that which is not whole intire and perfect Christ was full of knowledge wisdome and of all Heavenly gifts The Apostle saith That in Christ dwells all the fullnesse of the Godhead 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 bodily Colloss 2. 9. That is not by naked and bare communicating of vertue as God is said to dwell in his Saints but by a substantiall union of the two natures whereby they become one 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one person or substance Here is then the Vessell which as a rich treasury is full of all Heavenly wisdom knowledge Divine revelations and all sweet graces even Jesus Christ the Anointed of God Secondly By the savour and by the powring out of these Ointments is represented the powring forth of the Spirit upon all the Members of Christ the graces of Christ which are called his sweet Ointments they cast a sweet savour and are powred out into all Christian hearts and doe flow from him the head into all the Members of his Mysticall body as it is written Of his fullnesse we all receive and grace for grace John 1. 16. That is we receive suitable graces for his graces we receive part of every communicable grace of his This sacred Oile was powred as upon Aaron so upon Christ who was the head of all Saints and from him that was the head this Ointment of the Spirit runs downe his Mysticall body even to the hem of his Garment And the Apostle saith But yee have an unction from the holy one and yee know all things 1 John 2. 20. That is you have the Spirit of Truth which leadeth you into all Truth And in Revel 1. 6. But he hath anointed us and made us Kings and Priests to God his Father This anointing of the Saints by the Spirit of Christ was prefigured in that the Tabernacle a figure of the Church of the new Testament and all the Vessels of the Tabernacle which figured out the particular members were all anointed with the holy Oile and consecrated unto the Lord Exod. 30. 23. 25. Christ hath received the Spirit as a publique person as a common head of all his Church he then is the head and seat of all spirituall influence from which the mystical body receives life and motion this is the Apostles Similie in Collos 2. 19. He makes Christ there to be the head and the Church the body knit together by certaine joints and ligaments as it is in nature and by this means doth minister supply to all parts of the body whereby it increaseth with the increasings of God Thirdly in that the holy Oile from which the comparison was taken was not to be powred upon any man besides the Priest onely neither were they to make any other Oile after the composition of it because it 's consecrated Oile Ex. 30. 32. It doth demonstrate unto us that none have the anointings of Christ upon them but the Saints onely a stranger intermeddleth not with this joy For saith Christ He meaning the Spirit shall glorifie me for he shall receive of mine and shall shew it unto you Joh. 16. 14. He doth not say the Spirit shall declare those things it received of him unto the World but to his owne Servants See also Joh. 14. 26 27. I will pray the Father and he shall give you another Comforter that he may abide with you for ever Even the Spirit of truth whome the World cannot receive because it seeth him not neither knoweth him but yee know him for he dwelleth in you and shall be in you And the Apostle saith If any man have not the Spirit of Christ he is none of his Rom. 8. 9. By these Scriptures it is plaine that Unbeleivers neither have nor understand the spirit of Christ Now by what hath been said it is evident that these precious Ointments here mentioned in the Text were but tipes and shaddows of Christ's graces First as they were in himselfe Secondly as they are conveyed in his Members Thirdly as they are denied to Unbeleivers being too holy to be cast unto Dogs all which doe shew of what a redolent savour and of what odoriferous sweetnesse all the anointings of God are in Jesus Christ Secondly observe That though the name of Christ towit his glorious Gospell be very redolent
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
there is a secret dislike of it so saith the Apostle For that which I doe I allow not for what I would doe that I doe not but what I hate that I doe Rom. 7. 15. 3. The will suspends it's actings in dubious things when it knows not whither a thing be good or evill it suspendeth and when it knows not whether such a thing be truth or errour it will suspend it 's either choosing or refusing of it it will not venture in the dark like unto the unregenerate will but suspendeth it's actings because whatsoever is not of faith is sin Quest Whether the regenerate will may not choose that which is evill and be unwilling to that which is good Answ 1. The regenerate will cannot will any evill fully and compleatly So saith the Apostle what I doe I would not But there may be a kind of veleity or willingnesse to evill but not a compleat will even as corrupt nature may have a kind of veleity to that which is good as a corrupt regenerate man may have some kind of willingnesse to do a good action but hee never wills the good of the action his will to good is therefore incompleat and so it is with the regenerate will in respect of evill it never wils evill as it is evill it goes not out with full purpose and consent 2. The holy will cannot properly refuse anything that is good because it is it 's proper object but the will that 's good may be so much depressed and kept under by temptation or by desertion and such like distempers that it cannot draw it selfe up to the height of it's actings so that there is not that agility strength and vigour as there is when it acts more strongly but however it wil 's good truly and it goes forward still though not with that vigour and eagernesse as if otherwise it would Put though the will of the regenerate be set free unto good yet wee must so understand it that the regenerate will cannot doe good of himselfe Hence it is the Church desireth that Christ would draw her continually without whose help shee is not able to runne after him Where grace over-swayes the heart there is a readiness to obey and constantly to follow Christ but so as it always proceedeth from Gods spirit leading and drawing forth of the will even as a Mother by leading her child causeth it to goe which otherwise could not so the Lord draws forth leads and directs our affections according to the actings and good pleasure of his owne spirit our wills are but instruments for the holy Ghost and can doe nothing without the breathings in of his spirit upon them This the Apostle testifies of himselfe I am able to do all things through Christ that strengtheneth me Phil. 4. 13. And again he saith He that hath begun his good worke in you he will also finish it untill the day of Jesus Christ Phil. 1. 6. We cannot work that which is good with grace received unlesse there be the continuall flowings in of Christ's Spirit to carry forth the soul in it's workings So that free grace is in the beginning middest and end of all our workings Herein we are made happy without any merit that wee should be unto the praise and glory of the riches of his free grace 3. Observe The life of a Christian is as the running of a race 1. The whole life of a Christian is here termed a running and by the Apostle called a race 1 Cor. 9. 24. And again saith hee I have finished my course 2 Tim. 4. 7. 2. In respect of the readinesse of the minds and affections of the Saints they are said to delight in the law of the Lord Psalm 1. 2. The word Chephets is voluptas prompta voluntas a delightfull and ready will as one 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Voluit optavit desideravit delectatus bene affectus fuit placuit complacuit that taketh abundance of joy delight in that which he doth it is to embrace with love and good will yea with a pleasurable love and an affectionate will and desire unto a thing Hence the Lord promiseth to call the Church Chephtsabah that is my pleasure in her Isa 42. 4. And so David saith of the Saints Cheptsiham that is my pleasure in them Psal 16. 3. And so Eis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sept. in Psal 111. 2. The workes of the Lord are great sought out of all them that have pleasure therein This denotes to us the election of the will the readinesse of the affections and the complacency and delight of the heart of a Christian in walking with Christ the wayes of Christ yeeld nothing but pleasure and delight to a gracious heart 3. In respect of speedy performance of actions Satans industrious compassing the earth caused Job to send speedily for his children to sacrifice unto the Lord Job 1. 5. And it is said Abraham rose up early in the morning and sadled his asse c. when he was to offer up his son a Sacrifice And David saith I will runne the way of thy commandements Psal 119. 32. And in vers 60. I made hast and delayed not to keepe thy commandements or I distracted not my selfe to wit with the cares profits pleasures of this life Agreeable hereunto is that of Paul when he was called by God to preach the Gospel among the Heathen he saith I conferred or I consulted not with flesh and bloâ—d Gal. 1. 16. That is I did not consult with carnall reason or with fleshly arguments but was obedient to the heavenly revelation or vision 4. The Saints run in respect of perseverance hence saitht the Apostle So runne that yee may obtain 1 Cor. 9. 24. Which implyeth there be some that run which do not obtain but the Saints do renew or change their strength Isa 40. 31. That is when they are weak and feeble they shal have a new supply of spiritual strength from Christ the fountain of strength whereby they shall runne or persevere to the end and not be weary The Apostles hearty perswasion and confidence is That he who hath begun a good worke in the Philipians will perfect it untill the day of Jesus Christ Phil. 1. 6. And to this purpose saith the Apostle 1 Pet. 1. 23. You are renewed not of mortall seed but of immortall by the word of God which abideth for ever And 1 Joh. 3 9. He that is born of God sinneth not because the seed of God remaineth in him nor can be sinne because he is born of God That is he that hath the immortall seed of God's word and spirit within him cannot notwithstanding his infirmities finally faile or give over his hope but shall persist and persevere in faith and holinesse 5. The Saints run in respect of their strength having received a new principle of life from Christ by which they are enabled for all things They that want upon the Lord renew change or double their
tâ—es but the traditions of men as appeareth by ver 22 23. opinions and with the traditions of men you do but mancipate and enslave your consciences in subjecting of them to humane ordinances This oppression of the Saints is a spirituall-bondage typified by the Aegyptian bondage Pharaoh's Task-masters were cruell oppressors of the Jewes so are all spirituall Task-masters which would compell the Saints to worke in their Vinyards and to bear the heat of their indignation and wrarh which is more then the heate and burthen of the day 2. In that the Church is called the Lords vineyard and the false Church and false members are in opposition to the Church of Christ called the vinyards Observe hence The Church is the Lords husbandry Thus Christ comparing his Church to a vineyard calleth himselfe the vine his members the branches and his Father the Husbandman John 15. 1 2. I am the vine and my Father is the husbandman every branch in me c. By this kind of phrase we are taught that the Saints are by the Father spiritually ingraffed into Christ as the branch in the Vine and by vertue of their implantation in him they become the trees of righteousnesse bearing fruit of holinesse by the working of his Spirit in their hearts So the Lord speaks in Jer. 2. 21. I planted thee a noble vine The Lord had taken in the Nation of the Jewes from the world to make it his Vinyard on whom he had bestowed many vinyard-mercies as we may see in Isa 5. 1 2. My beloved Church of the Jewes hath a vineyard in a very fruitfull hill or in the horn of the sonne of oyle that is in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sepivit maceria munivit a rich and fat soile and he fenced it or made a wall about it He by his power defended them against their enemies round about and he gathered out the stones thereof As if the Lord had said I removed those enemies of yours out of the Land or I gave you meanes to cast out them that offend out of the congregation And planted it with the choisest vine or Sorek which is a kind of the best and most laudable vine of all And I built a tower and also made a wine presse in it A tower for watch-men to look to the Vineyard to wit the Prophets and good Kings and a Wine-press to presse the grapes of the Vineyard by which is signified to us the Temple where they offered up their Sacrifices the blood of the Sacrifice being powred out was like the pressing out of the juice of the grape Thus the Lord fitly resembles his Church to a vineyard God hath like an excellent Husbandman enclosed a vineyard and set Christ as the vine in whom all the Saints are implanted and by the shining sun of love and the Howing forth of his Spirit as water he makes his pleasant vinyard a fruitfull garden where he delights to see his own pleasant fruits But my owne Vineyard I have not kept That vineyard which was given me in trust and committed to my charge Hence observe That G O D doth intrust his Church with heavenly treasures The Church calls it her vineyard because the Lord did intrust her with those heavenly mysteries which shee was made to partake of Christ saith to his Disciples to you it is given to know the mysteries of the Kingdome of heaven but not unto others Matth. 13. 11. And saith God Shall I hide from Abraham my counsell The Lord doth intrust his people with precious jewels and with rich treasures of knowledge and revelation of his grace and spirit hee puts a large stock into their hands he lends them talents he makes them his Stewards of all his Laws and Ordinances Hee hath given his law unto Iacob he hath not dealt so with every nation Ps 147. 20. God had not intrusted any other Nation with his Laws and Ordinances as he did them 2. Note That it is a great evill to be negligent in those things wherewith God hath betrusted us This is that of which the Church complains of here and one of the reasons which shee giveth of her blacknesse my owne vinyard I have not kept This is verified in him that received a talent and hid it in the earth Mat. 25. 18. 28. To be negligent in the Lords trust is to be like the unjust Steward spoken of in Luke 16. 1. which wasted his Masters goods but his Lord called him to an account Now when we shall leave Christ to follow Antichrist when we leave God for man when we leave Divine Ordinances for humane Traditions when we leave the substance of Christ's will and follow the empty huske of mans fancie we greatly dishonour God and Christ we give away Christs honour to man we set man in Christs Throne now there is no greater evill then to lift up the Creature and depresse the Creator Thirdly in that the Church brings her neglect as a cause of her blacknesse Observe That the evill of sin is seen in the evill effects that it brings forth Here we see the evill of neglecting of Gods trust in the Churches blacknesse We may see the evill of unfruitfullnesse in Isa 5. 2. 5. 6. I looked for Grapes saith God and it brought forth wild Grapes But what is the effect I will tell you saith God what I will doe with my Vineyard I will take away the hedge thereof and it shall be eaten up and I will breake downe the wall thereof and it shall be troden downe and I will lay it wast and it shall not be pruned nor digged but there shall come up Briars and Thornes and I will also command the clouds that they raine no raine upon it Here is nothing but blacknesse and deformity and we have a complaint of the Church to this purpose in Lam. 1. 18. The Lord is righteous but I have sinned against his Commandement but what is the effect Behold is there any sorrow like to my sorrow my Virgins and my young men are gone into captivity And in Vers 17. Zion spreadeth her hands and there is none to comfort her We might read their sin in their punishment and so God may justly let his people be oppressed by their oppressours when they first yeild unto them in matters of worship and service Lastly in that the false Church and false members are called a Vineyard as well as the true Church and members Observe That those Enemies and false Brethren that afflict the Church they will come as near the Saints in outward forme and worship as possible they can And in this respect the false Church is called a Vineyard as well as the true And so they that serve Baal will offer Sacrifice as well as they that serve the Lord. Balaam went to meet the Lord as well as the trne Prophets Antichrist sits in the Temple of the Lord as well as Christ sits upon his Throne Hence it is the Lord reprehended the people of Israel
Nice therefore we cannot rely on synodicall determinations but then whether shall we goe I answer positively we must goe to the Scriptures which the Apostle calleth a sure word And the holy Scriptures can only make us wise unto salvation it is that which will make the man of God perfect 2 Tim. 3. 5. 16. The Apostle referring to the voyce heard upon the mount when Christ was transfigured in glory cals it a more sure word of prophesie to the which saith he yee will doe well to take heed c. 2 Pet. 1. 19. The Scripture of the Olde Testament shined in those dark times and it was a perfect rule even in the dayes of Moses Deut. 12. 32. The Scripture is a perfect rule of faith and of good manners Christ himselfe giving authority to the Old Testament and John the Apostle doth approve give witnesse to the New Testament sealing up the divine authority thereof Revel 22. 18 19. The cause of mistake in any is the ignorance of the Scriptures this Christ telleth the Jewes Yee erre saith he not knowing the Scripture Mat. 22. 29. Hence he counselleth them to search the Scriptures Joh. 5. 39. He alludeth to those that digg deep into the earth for those precious things that lie hidden in the profundity thereof for such a profound search it is that the Apostle doth so highly commend the noble Bereans But now here ariseth another question namely how we shall understand the Scriptures for one interprets them this way and another that way how then shall we come to the right understanding of them I answer first negatively secondly affirmatively 1. Negatively thus no man can by wit learning or any humane art understand the Scriptures because they contain heavenly and divine mysteries in them I grant that a man by humane learning may understand the literall sense of the Scriptures but he understands not that spirituall hidden mystery therein contained he may read the Scripture and not understand see and not perceive as Christ saith Matth. 13. And the Apostle declareth the same thing in 1 Cor. 1. 18. For saith he the preaching of the Crosse is to them that perish foolishnesse That is it seemeth to them a very ridiculous and empty thing The Apostle confirms this by a citation out of the Prophet Isa Chap. 29. vers 14. I will destroy the wisdome of the wise and bring to nothing the understanding of the prudent vers 19. That is I will infatuate their wisdome and their understanding shall perish Now then saith he where is the wise where is the Scribe where is the disputer of this world That is how are all your wise men and great Philosophers that spend much time in searching out the secrets of nature but yet are ignorant of the hidden mystery of Christ The divine writings of God will not stoop to the spirit of a naturall man Hence the Apostle saith The natural man receiveth not the things of the spirit of God for they are foolishnesse unto him 1 Cor. 2. 14. He sheweth that a man that hath no farther light of understanding then that of nature cannot with his carnall reason reach the heavenly mysteries of the word which must be understood in a divine and spirituall sense But 2. The Scriptures are a sufficient rule when wee come to make use of them with the inward anointings of the spirit of Christ upon our hearts And hence the Apostle doth comfort the Saints against seducers saying But yee have an unction from the holy one and yee know all things 1 Joh. 2. 20. That is you are not in danger of being seduced or drawn aside from Christ because the spirit of God that anointed Christ a Priest King hath also anointed you to be a spirituall Priest Rev. 1. 6. So that ye may be able to guide and defend your selves against false teachers this anointing you have received from the holy one even from Christ in whom is a spring of spirituall graces to be communicated unto us by which means ye know all things needful to be known to preserve you from being seduced or led from Jesus Christ And in vers 27. he saith But the anointing which ye have received of him abideth in you and yee need not that any man should teach you but as the same anointing teacheth you of all things and is truth and is no lie Although in particular things wee may teach and edifie one another yet none can teach the mind and the affections to stick fast to the truth of Christ but the Spirit which is to lead and guide us into all truth Now the Spirit of Christ is the best Interpreter of the Scripture the same spirit that first indited the Scriptures must teach us to understand them when wee have the spirit of the Prophets and Apostles who were pen-men of the Scriptures then and not before shall wee understand the Scriptures It is the Spirit of God that must teach us and lead us into all truth Hence the Apostle calleth the Gospel the Administration of the Spirit 2 Cor. 3. 8. And this spirit is called the law of the spirit Rom. 8. 2. And the spirit of adoption and freedome vers 15. the spirit of discerning for it searcheth all things yea the deep things of God 1 Cor. 2. 10. The spirit of faith 1 Cor. 4. 13. The spirit of wisdome and revelation Ephes 1. 17. Now wee must bring the Spirit of the Scriptures to understand the Scriptures the Spirit of God to understand the word of God For wisdome will be justified of her children none of the wicked shall have understanding but the wise shall understand Dan. 12. 10. And feed thy Kids above the Shepheards tent By Kids you heard was meant young Christians that were tender and wanted to be cherished Hence Observe 1. That the Lord doth tender and take care for young Christians If the Lord exhorts us not to offend our weak brethren he wil not himself offend them Hence it is the Lord useth such mild expressions in Scriputre as a Father Mother Nurse and the like As a father pittieth his child so the Lord pitties his people Psal 103. Can a mother forget her child c. The Lord pitties us and beares with our weaknesse even as a tender mother doth her childs and hee provideth for us sutable to our weaknesse milk for babes as well as strong meate for strong men Secondly Observe That those that are strong should strengthen and feed those that are weake Feed my Kids my young and tender Christians wee must feed instruct all those committed to our charge Thus Abraham taught his houshold and Joshuah served the Lord with his house so did Cornelius Thus we are to feed refresh edifie and build up one another but especially the weak and tender Christian 3. This feeding is enlarged from the place where they were to feed that is either beside or above the Shepheards tents both interpretations hold forth the goodnesse of the pasture
hosts hath visited his flocke the house of Iudah and hath made them as his goodly horse in the battell c. Hence they shall obtaine the victory over their enemies and therefore he addeth in vers 5. And they shall be as mighty men which tread downe their enemies in the mire of the streets in the battell and they shall fight because the Lord is with them and the riders on horses shall be confonded By the shepheards and goats are meant the cruel Governors which did oppres the poor shreep but now when God shall turne his favourable countenance towards his people hee will cloath them with such valour and strength so that of Sheep they shall become great War-horses with which the Lord will overcome and trample downe his enemies So in that Christ compares his Church to Pharaoh's Charriot Horses he doth promise and declare that they shall obtaine the victory over all their enemies whatsoever Hence Observe That Christ hath armed his People with spirituall armour power fortitude and valour to overcome all their enemies Antichrist shall make war with the Lamb but the Lamb shall overcome him Revel 17. 14. But marke the reason he giveth why the Lamb shall overcome For they that are with him are called and chosen and faithfull These are the Army that follow Christ in Heaven who are of high account with God though the World call them Hereticks yet these are called to destroy Antichrist and will faithfully performe it Now though their Enemies be strong and the war sharp yet the Saints are sure of victory they shall surely become Conquerours Thus it is spoken of the two Witnesses in Revel 11. 4. That if any man will hurt them that is if any way persecuting or afflicting them or attempt to hinder them in the course of their Prophecy Then fire should proceed out of their mouths to devoure their enemies Their Enemies shall be destroyed because they despised their Testimony Thus all the Army in Heaven which follow Christ upon White Horses Revel 19. 14. they shall make war with principallities and powers and with all the rulers of darknesse of this World they war against all the Devills in hell and against all spirituall wickednesse having received power and Commission from Christ and therefore shall overcome The Saints are ready prepared unto this Battaile they are proâ—pâ— and ready they are full of fortitude and valour yea and far beyond the Horses of King Phâ—raoh The Horses of Aegypt were strong and ready for the Battaile but yet they were but flesh and not spirit Zech. 4. 6. But the Saints are cloathed with all sorts of Spirituall weapons yea with the whole armour of God Ephel 6. and thus all the Saints with Paul are more then Conquerours Vers 10. Thy cheeks are comely with rows of Jewells thy neck with chains of gold Christ having set forth the Churches strength and valour now continueth his Speech shewing also how his Church is decked with his Ordinances and graces The beauty of the Church is set forth First in respect of her Cheeks Secondly of her Neck First her Cheeks were adorned with rows of Jewells and precious stones as the manner of the Aegyptians and other Countries was Secondly her neck is assimilated to Chains of gold which was a goodly and glorious sight Christ in commending the particular parts and members of his Church speaketh of those that are most in sight because if they be beautifull and faire there is not much inquiry made of the beauty and fairnesse of the rest Thy Cheeks are comely c. The Hebrew Lechajaik signifies thy cheeks Or thy jawes it is sometimes used for the cheeks or jawes of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vnde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gena maxilla Beasts and of Horses as in Isa 30. 28. There shall be a Bridle in the jawes of the people Are comely Comely or desireable gracious beautifull the word denoteth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pulchrum decorum amoenum esse convenire decens esse a faire and comely grace for which a thing is to be much desired as in Psal 33. 1. Praise is comely for the upright That is it is very desirable And in Psal 93. 5. Holinesse becometh thy house It is a gracious and decent sight to come before thee with holinesse and reverence With rows of Jewells The Hebrew word Torim rows comming from the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Jecit projecit ejaculatus est Vnde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Doctrina institutio Singular Tor it signifies an ordinary distribution or disposition of things and hath affinity with Thorah a Law which commeth of the root Jarah which signifies to dart or to cast forth and it implieth an orderly disposing of doctrine and in Scripture an orderly disposition is put for an explaination of the word Law David said Is this the Law of man c. 2 Sam. 7. 19. which another Prophet speaketh in this wise Thou hast regarded me according to the order or disposition of a man of high degree O Lord 1 Chron. 17. 17. So the Law of God is an orderly disposition of his precepts proposing of them to us as a rule of life The same word â—or is also used 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Terminus ordo conditio Ratio Item Turtur avis voce quam edit ste dicta for a Turtle-Dove which some therefore take here to be Jewells or Ornaments that had the figures of Turtle Doves Thy Neck with chains of gold It was an Ornament of honour and dignity especially in those Easterne Countries to weare Chaines of gold or of pearle or of pretious stones This word Charuzim is not found in any other place of Scripture besides this and is Translated collars or chains and it signifies a Chaine of pearle or pretious stone when many pearles are drawne together upon one thred and made into one chaine and so put about the neck Now it is questionable whither this similitude of rows and chains is to be referred to the Church as shee was compared to the Horses in Pharaoh's Chariot Ver. 9. or to a woman as shee was a Shepheardesse in Vers 8. The comparison will agree to both First we may refer these rows and chains unto the Church as shee was compared to the Horses of Pharaoh taking it thus Christ had decked and trimmed her even as great Princes doe adorne their horse bridles he alludeth no doubt to the manner of those Easterne Princes who used to trim their bridles other kinds of furniture for the forepart of their Horses with sundry kinds of Ornaments as gold pearle pretious stones c. As we may see in Judg. 8. 21. 26. The King of Midian had Ornaments of Chains of gold and pearle c. about his Camel's neck Now by this comparison he meaneth that there was no greater glory nor comelinesse in these things then was in the outward parts and members of the Church Or if we retaine the similitude of a woman it is
because they see him to be the fountaine of glory and praise Secondly Observe The Church doth not so much glory in her owne beauty as shee doth in the glory of Christ The Saints doe indeed glory in their owne beauty but yet so as they know they have all from Christ and so indeed they glory onely in him according to that in 1 Cor. 1. 31. If any man glory â—er him glory in the Lord. Therefore Christ is made all things of God unto us as wisedome righteousnesse sanctification and redemption That no flesh should glory in his presence Thus the Apostle attributeth the glory of his life unto Christ Gal. 2. 20. I live saith hee yet not I but Christ liveth in me and the life which Iâ—tew live in the flesh I live by the faith of the sonne of God who loved me and gave himselfe for mee So that wee derive all our life beauty and comelinesse from Christ so that wee cannot so much glory in our owne beauty as in the comelinesse of Christ the fountain of all spirituall beauty Thirdly observe That Christ is exceeding delectable and well-pleasing unto his Church in all his administrations of grace unto them Christ's words are full of grace and therefore sweeter then the honey-comb the performance of his Covenant is beautifull and pleasant And indeed Christ is the very spring or fountain of pleasantnesse and beauty for there is in him a greater measure of beauty then is powred upon the Church as appeareth by the Churches adding another Epithite of love saying yea pleasant an expression far beyond the former And this falleth out because he hath received the Spirit above measure we in measure hee had the Spirit as a fountaine we as the streams hee had all glory and beauty as the sun we receive of his divine beams as the bright rayes of his glory darted down upon us Thus much for the Spouses commendations of her beloved either of them having praised each other in their severall speeches in the next place they do both joyntly rejoyce and glory together Yea our bed is greene VERS 17. The beames of our house are Cedar and our rafters of Firre This joynt speech of Christ and his Church contains a glorious declaration 1. The place of conception or the increase of the children of the Church in these words our bed is green 2. The place of spirituall education and instruction that is in the houses Which houses of Christ are set forth by their adjuncts Beames and Galleries These beams and galleries are set forth by the matter they were of the beams were Cedar the galleries were Firre Our bed is greene The Hebrew word signifies a bed or Bed-steed Beds 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lectus sponda were used to rest and sleep on as in Psal 132. 3 4. And sometimes they did use to sit upon beds at their Feasts and Banquets as in Esth 1. 5 6. For it was a custome in those eastern Countreys to use beds in stead of tables that so soone as they had eaten they might presently goe to sleep whence it is that the Prophet prophesieth against those that lie upon beds of ivory and stretch themselves upon their couches and eate the lambs out of the Flocke c. Amos 6. 4. See also Ezek. 23. 41. And John 13. 25. Again the high Altars and places of offering sacrifice are called beds Isa 57. 7. Vpon a lofty high mountain hast thou set thy bed even thither wentest thou up to offer sacrifice saith the Lord by the Prophet that is thine Altars hast thou set up a loft in open view like an impudent Strumpet that sheweth her filthinesse in the sight of others as wee read in Ezek. 16. 24 25. Our bed is greene The word translated greene signifies to flourish to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 inde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vires ere be fruitfull and to waxe strong and of force it is not so much meant of colour as of budding forth and flourishing like trees and plants in the time of spring when things are green and flourishing The word is often applyed unto men setting forth their flourishing and prosperous estate hence it is said in Iob 15. 32. That a wicked man shall be cut off before his time and his branch shall not be greene That is his flourishing estate and condition shall end before his time for he shall not so exalt himself in prosperity as he had thought to have done And David speaking of the prosperity of the wicked saith I have seene the wicked in great power and spreading himselfe like a green bay tree Psal 37. 35. That is fresh and flourishing as Nebuchadnezzar said I was at rest in my house and greene or flourishing in my Palace And David speaking of his prosperity likeneth himselfe to a green or flourishing olive-tree in the house of God Ps 52. 8. Now by this comparision or similitude of a bed by which the Church became so flourishing and fruitfull we may understand 1. The flourishing fruitfull increasing condition of the Saints who shall bring forth fruit in old age they shall be fat and greene or flourishing Psal 92. 14. That is they sprout or grow up in stature and fruitfullnesse through the blessing of God and the increasings of his grace in whose house they are planted according to that of the Apostle in 1 Cor. 3. 6. I have planted Apollo watered but God giveth the increase The Saints are fruitfull in every good worke and increasing in the knowledge of God Col. 1. 6. 10. or 2. We may understand it of the spirituall increase of the faithfull which are begotten by the seed of the word Christ by the power of his word and Spirit soweth the seed of his word the Saints as the ground receive the seed into the midst of their hearts by which means they as spirituall Sons and Daughters are begotten unto Christ Thus we have it in Psal 45. 16. Instead of thy fathers shall be thy children whom thou mayest make Princes in all the Earth This is meant of the succeeding Christians that by the immortall seed of the word are begotten to Christ and his Church he being their Father Isa 9. 6. And so is that heavenly Jerusalem which seeketh her salvation not by the first Covenant of the Law but by the second of the Gospell which is said to be above because it hath its Originall from Heaven shee is called the Mother of us all Gal. 4. 26. For as Sara was the Mother of Isaac the true and proper Heir of his Father Abraham so is this Heavenly Jerusalem to wit the Church of Christ the mother of all the faithfull who are Heirs of the Kingdome of Christ We may take either or both of these Interpretations Now according to the first if we take the meaning of these words for the fruitfull and increasing condition of the Saints in the knowledge of God and in the graces of his Spirit Observe First That the Saints
25. for as the propitiatorie covered the Arke and the Law in the Arke which was The hand-wrighting of ordinances against us Col. 2. 14. from the presence of God so Christ covereth our sinnes and putteth himselfe betweene us and the indignation of his Father The Apostle saith As many as are of the workes of the Law are under the curse for it is written cursed is every one that continueth not in all things which are written in the booke of the Law to doe them Gal. 3. 10. So that there is no help but to fly to him for succour Moses was a type of Christ where it is said that Moses his chosen Servant stood before him in the gapp to turne away his wrathfull indignation that he may not destroy his people Psal 106. 23. So Christ the Mediator of the new Testament must come betweene God and us that the may not behold us but in him The Saints finde that in him only is a full sufficiencie to refresh them and to quench and coole all the heat of their sinnes and of Gods wrath farre otherwise it is with Idolaters and such as worshipp false Gods when they have done all they can they are not satisfied they finde no ease nor no way to take away the sting of conscience They multiply their sorrowes as David speakes Psal 16. They doe punish and afflict themselves many wayes seeking all meanes to make some satisfaction for their sinnes to coole the burning heat of their guilty conscience but when they have wearied themselves they can finde no ease or rest for that is only to be found under the shadow of this Apple-tree where the Church here taketh her delight and is set downe so that the Churches prayer is the same with that of David Psal 91. 4. that she might dwell under his protection and abide under the shadow of his wings that he would cover her with his feathers his faithfulnesse and truth being applyed to her by faith it may become hers and so be unto her a shield and buckler Lastly In that she doth not only delight under his shadow but addeth his fruit is sweet unto my palate or tast Observe That the Saints are sweetly and fully satisfied with all good things in Christ All the faithfull feed upon Christ and are nourished with all heavenly food even with all the fruits of his mediatour-ship And what is wanting in him Who is made unto us of God wisedome righteousnesse sanctification and redemption as the Apostle saith 1 Cor. 1. 30. It pleased the father that in Christ should all fulnesse dwell Col. 1. 19. from whom wee receive all spirituall blessings in heavenly places The water of the Rock and the Manna in the Wildernesse were the signes that Christ should spiritually feed and refresh his people Now from the redundancy and overflowing fulnesse of all good things in Christ the Saints have there sufficiencie and fulnesse Of his fulnesse wee receive grace for grace Joh. 1. 16. that is graces answerable to every communicable grace of Christ that as face answers face in water so we may be made answerable to our head now then let us eate of these apples in faith digest them by meditation and we shall find in them more sweetnesse than the Israelites did in their Manna tast and see how good the Lord is as it is in Psal 34. 8. every fruit of Christ's mediation is an Apple of life and every leafe of this Tree serveth to heale the Nations withall Revel 23. 2. Now the Church being fully satisfied with all good things from Christ which she doth here declare not only by this allegorie of an Apple-tree but also by a banquet for she addeth in the next verse saying Vers 4. He brought me into the Banquetting house and his Banner over me was love The great Kings and noble Princes of the world doe use to entertaine one another in sumptuous and royall banquetring houses in which they doe use to set before them all the dainty things which can be gotten for money So here the most high and glorious King of Kings bringeth his beloved Spouse into the banquetting house which doth excell all the banquetting houses of earthly Kings In this verse wee have a narration of the plentifull provision Christ makes for his Church wherein are uttered two glorious favours and manifestations of Christs love unto her First By his conveying her into the Banquetting-house or by a speciall adjunct termed The house of Wine Secondly By his spreading his banner over her termed from the effect dilection Or love He hath brought me c. By this forme of speech she declareth her owne inabilitie 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Venit unde in High 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Venire fecit adduxit introduxit to come unto this heavenly banquet that Christ had provided for her and doth withall declare the sweetnesse and efficacie of Christ's grace working by the secret operation of his spirit inclining her heart and swaying of her will and so maketh her partaker of all his heavenly treasure Hence Observe That wee cannot partake of the heavenly treasures which are in Christ but through the operation of his owne spirit He to wit Christ brought me c. No man saith he commeth unto me except the Father that sent me draw him Joh. 6. And the Apostle doth fully shew that al the grace we receive from Christ is from the powerfull working of his Spirit 1 Cor. 2. It is Christ that doth comfortably and sweetly introduce his beloved Spouse into the house of spirituall delicates The Church nameth the place into which Messias brought her To the banquetting house In the originall it is Beith haijn domum vini the house of wine it must needs be meant of the wine-celler the place where wine is kept or the banquetting house where wine is drunk for Cellers are called the Treasuries or store-houses of wine in Chron. 27. 27. now because a wine-Cellar is a low vault under the ground dark and cold it may rather be taken for the banqeutting-house alluding to Kings of the earth who use to entertaine one another in sumptuous and royall banquetting houses Now wine is very comfortable to the nature of man it slacketh his thirst it cheareth his heart Psal 104. 15. it causeth him to forget his sorrow and miserie Prov. 31. 6. 7. it comforteth the sick by cherishing and augmenting the vitall spirits it is also said to be delightfull to God because it was offered up in sacrifice as I observed in Chap. 1. vers 1. by a Synechdoche it is put for all fragrant sweet and comfortable things in the world Now by this the Church signifies an increase of grace from Christ the shadow of Christ was a comfort unto her but to be fed under that shadow with delectable fruit that caused greater comfort but now to be brought into a banquetting house and to be refreshed with fragrant wine this must needs be exceeding and farre more comfortable unto
is wrought in our hearts by the displaying of the banner of Christ's love over us All that we can doe is nothing if there be not this principle of love hence saith the Apostle The love of Christ constraineth us 2 Cor. 5. 14. And we read of the woman in the Gospell which washed the feet of the Lord with tears and wiped them with the hairs of her head from whence proceeded all this Was it not because shee loved much And why did shee love much Because saith Christ Many sins were forgiven her Shee had felt the banner of his love spread over her in forgiving her many sins and this did draw her to love him exceedingly The Apostle doth reckon up all the fruits of Christs spreading of his love abroad in the hearts of the Saints saying We rejoyce in tribulations being justified by saith knowing that tribulation bringeth patience patience experience experience hope hope maketh not ashamed because the love of God is shed abroad in our hearts by the holy Ghost which is given to us Rom. 5. 3 4 5. When the soul comes to the assurance of faith by the displaying of Christs banner of love in the Gospell then neither tribulation nor anguish persecution or famine nakednesse or perill of sword shall be able to separate them from the love of Christ but they shall be more then Conquerours through him that loves them as the Apostle saith Hence learn what is the chiefe duty of the Ministers of the Gospell namely to spread before men the Banner of Christ's love yea to publish and lay open the riches of his love to mankind in offering himselfe to be a ransome for the sins of the world to draw men out of carnall misery unto a most happy spirituall and blessed condition Then extoll and lift up the Ensigne of Christ's love and display the banner thereof that men may be gathered in unto it The Ministers of the Gospell should spend their whole force this way that men may be drawne to Christ who will seek after that which he knows not of And who would not seeke after some precious Jewell O then tell people where this Jewell this pearle this treasure is that they may seeke after it Display the Ensigne of Christ's goodnesse mercy grace and love that people may be provoked to praise Christ and yeild obedience unto him So far concerning the narration of Christ's favours now followeth the Churches request Vers 5. Stay me with flagons comfort me with apples for I am sick of love Here we have a wonderfull effect of those former things which shee spake of she compared Christ unto an Apple tree under whose shadow she tooke delight and sat downe and his fruit was pleasant unto her pallate He brought her into the house of wine by the displaying over her the banner of love Hence it is her heart is so much taken and ravished with love towards him againe that shee is love-sick and ready to swoon therewith and cryeth out to have them stay her up with Flagons and to comfort her with Apples In the words we have First a request of the Church and this is two-fold shee saith 1. Stay me with flagons 2. Comfort me with apples Secondly we have the Churches reason of her earnest request in these words For I am sick of love The thing shee so much requesteth is spirituall sustentation and strength compared with flagons of wine and the savour of Apples So that looke how comfortable wine is to the heart and the savour of pleasant apples to the sense such and much more is the sense and sweetnesse of Christs graces to his Church Stay me with flagons c. Stay or sustaine strengthen prop or uphold ye me The similitude is drawne from hence when a Virgin is betrothed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Inniaeas fuit imposuit fulcivit sustentavit and through the vehemency of her love towards her beloved is sick and swooneth So here the Church having tasted the sweetnesse of those Apples and of that heavenly wine hath such a desire of Christ that makes her breake forth into this patheticall exclamation or suddaine outcry Stay me with flagons c. But unto whom doth shee cry out for these flagons and for these sweet Apples She seemeth not to direct her words unto Christ for she speaketh in the Plurall number and not unto one single person saying Stay or uphold ye me Most thinke that shee speaketh unto the Ministers of Christ and other Christians that they might uphold and stay her applying the comfortable doctrines of the promises of the Gospell unto her heart and conscience because of her owne infirmities and the want of the feeling of Christs love and graces For spiritually we are sustained and strengthned by words and promises of Christ these comfort the heart these quicken the spirit these strengthen the weake faith as the Apostle James saith Be yee patient strengthen your hearts for the comming of the Lord draweth nigh Jam. 5. 8. And saith Paul I long to see you that I may impart unto you some spirituall gift to the end you might be established or strengthned Rom. 1. 11. Now then the Church calleth unto those into whose hands Christ hath committed these treasures to deliver unto her towit those faithfull Servants the Apostles and Prophets and all holy teachers for by the ministry of these the Lord hath delivered unto his Church all those heavenly mysteries of Salvation and so the Apostle speaks That which I have received of the Lord saith he I also have delivered unto you 1 Cor. 11. 23. And thus the Apostles were said to Confirme or establish the souls of the Disciples Acts 14. 21 22. Now the Church doth direct her Speech unto them not as unto the Authors but as unto the ministers of those things for shee knoweth that they be wholly and altogether in Christ They are but as Stewards and dispensors of the mysteries of God 1 Cor. 4. 1. Hence Observe That Christians in distresse desire to be comforted of others Many times when we are not able to apply the promises of comfort unto our selves yet others may so apply them that we may be comforted The Church addeth With flagons By Flagons no doubt she meaneth by the figure Metonimie the thing containing for the thing contained to wit the Wine in those Flagons which must needs be meant of the wine of consolation and of grace and favour So the cup is put for the wine therein Luk. 22. 20. Now by Flagons is meant of the distribution of all good things in the Banquet of this Gospell of Christ When David had brought the Arke of God unto his place and had Offered Burnt-offrings and Peace-offrings and blessed the people He dealt to every one of Israel both man and woman to every one a loafe of bread and a good piece of flesh and a Flagon 1 Chron. 16. 1 2 3. Meaning a Flagon of wine And there is mentioned in Hos 3. 1. Flagons of
love is gone joy and light is gone O! how dejected how disconsolate is the soule then It is a perfect hyeroglyphick or resemblance of A wounded spirit as Solomon cals it when the soule is full of perplexities and feares and can see no comfort then it must returne to Christ as to its strong hold there is my stay there is my comfort there I shall finde reliefe and refreshment or else no where Or else Secondly Wee may take the cause of the Churches sicknesse the object to wit the sight of Christs loves displayed by his banner and by tasting of his banquet even all the varietie of his sweet graces now because her minde which is the eye of the soule could not sustaine the glittering shine of his love no more then Job could shut up the Sea with doores Job 38. 8. or Agur close up the winds in his fist Prov. 30. 4. hereupon she is as one in a Syncope or fit of swooning being overcome with the bright and glorious beams of his love as it was said of the Queene of Sheba according to Historians who had no Spirit left in her because she was astonished at Solomons glorie riches wisedom and the like So here the Church having both sights and tasts of Christ love and sweetnesse is as it were overcome with it Hence Observe That the fulnesse of Christs love to his Saints doth as it were transport and overcome them The Church had been in the house of wine banquetting with Christ and under the displaying of the banner of his love upon which she cryeth out I am sick of love I am overwhelmed and overcome with his sweetnesse hereupon her heart was so much ravished with love that she is love-sick and ready to swoon therewith Or Thirdly Wee may take her sicknesse to be her exceeding love towards Christ that her heart is so ravished with love towards him that she is sick Love hath a strong appetition of peculiarity or private interest in the thing beloved Here is a marveilous passion of love in the Church towards Christ Now according to this interpretation the similitude is drawn from hence when a Virgine is betrothed and through the vehemencie of her love towards her Spouse is sick and swooneth a greater or a more vehement love cannot be Hence Observe That the Saints love to Christ is vehement and strong Here the Church is so taken and ravished with love towards Christ that she is love-sick and ready to swoone and with a patheticall exclamation crie th out as one that is ready to depart and dye she desireth to be refreshed with the sweet water of life distributed unto her in flagons and the sweet smelling Aples fetch out of Christs treasury and both held and applyed to her that by that meanes she might be as it were recovered of her sicknesse The faithfull soule tasting the sweetnes of those Aples of that heavenly wine hath such a desire of Christ as that she cannot be any meanes be satisfied without the enjoyment of him Here then is a sicknesse but not to death but unto life and satisfaction Christ himselfe pronounceth such Blessed that doe hunger and thirst after righteousnesse for saith he they shall be filled Matth. 5. 6. The sweetnesse of these Apples which she tasted and of that precious wine brought her into this passion yet her appetite and desire of them is not any thing at all diminished but she desireth to be more refreshed and comforted with those flagons of wine and to have applyed unto her self those sweet apples of Christ When Christ doth first lead a soule into his Wine-Cellar and doth refresh it at the heavenly banquet of heavenly delights and comforts he doth not distribute out a full measure of his spirit and grace but as it were some tasts or small drops of them which the Apostle cals The first fruits of the Spirit Rom. 8. 23. And The earnest of the Spirit Ephes 1. Now by these drops the Saints are so taken and ravished with the wonderfull sweetnesse there is in those heavenly things that they are insatiable in their desire after a more plentifull measure of them Thus for the Churches request with the reason thereof Now followeth the fruit or effect of her request Vers 6. His left hand is under my head and his right hand doth imbrace me In the last Verse we had the Churches disease described here we have the remedy Shee called out to the Ministers of Christ to help her in the former verse but it appears here that it is onely Christ that can apply cure Indeed they be instruments and no more for Paul may plant and Apollo may water but it is God that can give increase 1 Cor. 3. 6. It is Christ himselfe that is able to support his Church by his divine power Hence it is the Church addeth to her former Speech saying His left hand is under my head and his right hand doth imbrace me So that though shee had called unto others for help yet here she confesseth that all the efficacie is from Christ himselfe declaring that he doth stay her up with both his hands In these words observe The Churches declaration of Christs exceeding loue towards her and this love of Christ appeareth in one generall act of favour namely his sweet embracing her which embracements must needs argue love and favour In Christs embracements of his Church wee have two particulars First in his left hand conveighed under her head Secondly in his right hand amiably embracing her His left hand c. Some understand it prayer-wise Let it be under my head and then the Church prayeth unto Christ for supply of strength and sustentation and that he would comfort her heart by his word and Spirit as a loving Husband doth his wife in her sorrow and sicknesse for so the Apostle tels us That Christ nourisheth his Church Ephes 5. 29. Seeing these things are spirituall what may be meant by the left and right hand for the resolution of this mystery wee cannot bring in that of Christs right and left hand spoken of in Matth. 25. because the left hand is turned to the wicked but both hands here doe uphold the Church Some understand by the left hand of Christ his man-hood and by his right hand his God-head But I understand it here of whole Christ embracing of her with both hands as it were both his God head and man-hood his life death resurrection and ascension even all that is Christs is imployed for the good and comfort of his people The forme of speech may also seeme to allude to their feasts when they lay on the ground so that if any fainted they put one hand under them to lift them up and gave them some comfortable potion with the other In like manner Christ doth not leave his Church in her sorrow and sicknesse but imbraceth her with his owne hands in the manifestation of all love and mercy and keepeth her safe from evill Now if wee
Prophet Isaiah compareth the pride of the Jewes and their pharisaicall presumption upon their owne merits to the mountains as likewise too much dejection of minde to the valleys declaring that by the preaching of John Baptist to prepare the way of Christ Every valley shall be exalted and every mountaine and hill shall be made low and the crooked shal be made straight and the rough places plaine Isa 40. 4. That is such as in their owne conceit of workes are exalted like mountaines shall be cast downe by the ministery of the word and such as are dejected and cast downe in their spirits shall be comforted and raised up To the godly are incident smaller imperfections which are common to all the Saints and they are compared to little hils according to that of the Apostle Wee know that the Law is spirituall but I am carnall sold under sinne saith he for I allow not that which I doe for What I would that I doe not and what I hate that I do Rom. 7. 14. 15. And these smallest imperfections are great enough to separate us from God were it not for Jesus Christ But saith the Apostle There is no condemnation to them that are in Christ Rom. 8. 1. The Church doth yet further declare the manner of Christs comming VERS 9. My beloved is a Roe or young Hart behold he standeth behinde our wall he looketh forth at the window shewing himselfe through the lattice THe first clause of this verse would better have been placed in the eight verse it being the same for substance with it and only an illustration thereof we have the manner of Christs comming set forth by a comparison taken from a Roe or young Hart. Christ in approachings and drawing nigh to his Church is first compared to a Roe for swiftnesse because the Roe is a creature light of foot as appears 2 Sam. 2. 18. And so is a Fawne or young Hart as appears 2 Sam. 22. 34. where David praising God for victories saith He maketh my feet like Hindes feet that is very swift and nimble So that what the Church declares by this comparison is that Christ is swift and nimble like a Roe or young Hart to draw neer and comfort her Hence Observe That Christ is ready and maketh much speed to helpe and comfort his Church Whither we take the meaning of the words for Christs approaching neer the soul in the discoveries of his love and grace or Christs comming in the flesh for the more generall comfort of his Saints yet in both Christ is swift and ready and delayeth not when the appointed time is come Christ is more ready to helpe his Saints then they can imagine he is neer unto them that doe not thinke of him and he is most strong when his people are most weak Hence it is that the Prophet crieth out in his extremity saying Hast thee O God to deliver me make hast to helpe me O Lord Psal 70. 1. And againe he saith I stretch forth my hands to thee my soul gaspeth after thee as a thirsty Land Heare me O Lord and that right soone for my Spirit waxeth faint hide not thy face from me lest I be like one which goeth downe to the pit O let me heare of thy loving-kindnesse betimes in the morning Psal 143. 6 7 8. And in Psal 9. 4. O satisfie us early with thy mercy saith the Psalmist that is early in the morning after the darke night of afflictions Thus the Church listning and looking after Messiah's approaching shee having seene him but afar off now in the next words shee exulting-wise seeth and declareth him to be far neerer and introduceth him in a familiar way speaking unto her Behold he standeth behind our wall he looketh forth at the window shewing himselfe through the Lattesse The Church doth here signifie a more neer communion with Christ then shee had before when he was leaping upon the Mountaines and Hills and yet not so neer but the sight shee now had of him was imperfect there was still a wall betweene her and him which separated them The Church within doth see Christ but as under her walls looking in by the windowes and grates This neer sight and yet imperfect sight which the Church had of Christ may be considered three wayes in respect of the impediments to the sight 1. In respect of the Wall 2. In respect of the Windows 3. In respect of the Grates All which impediments were betwixt Christ and his Church Behold he standeth c. Behold is a word of attention as you have heard in the former Verse He standeth Or he waiteth or ministreth for the word that signifieth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Stetit perstitit mansit to stand metaphorically is put for waiting or ministring It is said in Nehem. 12. 44. that Judah rejoyced for the Priests and for the Levites that waited or stood that is that stood and ministred in the Priest's Office And so in 1 Sam. 16. 21. 21. David came and stood before Saul and Saul desired that David might stand before him that is to wait and minister before him This may well be applyed to Christ who is the minister of the true Tabernacle to wait and minister unto his people he waits how and when he may be gracious unto his Saints Hence Observe That Christ waiteth to doe his people good Standing is a posture of one that waiteth Christ is often said to stand and wait upon us for our good as Revel 3. 20. Behold I stand at the doore and knock c. Behind our Wall Some understand by this Wall the Incarnation of Christ when he appeared in our flesh John 1. 14. The word was made flesh and dwelt among us and we beheld his glory the glory as of the onely begotten of the Father full of grace and truth For Christ incarnate stood as it were behind the wall because his God-head was hidden in his Man-hood so that his deity being hidden under our flesh he is said to shew himselfe not fully but through the windows and grates Secondly others understand it of the wall of mans heart for such an expression we have in Jer. 4. 19. the Prophet bewailing the destruction of the walls of the City saith I am pained at my very heart it is in the Orig. I am pained at the walls of my heart Agreable unto this is that saying Behold I stand at the doore and knock c. Rev. 3. 20. Meaning at the doore of the soul The heart is called a Wall and a Door because of the power and Authority of it it rules and swayes the whole body As in Cities the strength of the City is in the gates and the walls there were their seats of justice in ancient times and there was munition stored up for war so that open the gates to the enemy and you give them all Now all the naturall senses and understanding of our hearts are as a wall to hinder us from Christ till
fruitful by grace Hence it is the Lord promiseth to be As dew upon Israel that he shall grow as the Lilie and cast forth his roots as Lebanon his branches shal spread his beautie shall be as the Olive-tree c. Hos 14. 4 5 6. that is as if the Lord had said I will heale their backslidings and love them freely for I will so water them with the dew of my grace and heavenly blessing that they shall be like the Olive-tree which is alwayes greene and flourishing as in Psal 52. 8. Hence Observe First That the Saints in respect of their graces are very sweet and fragrant They are compared to the flowers of the spring which are appointed rather to savour unto then to seed upon all the gracious speeches thanksgivings and prayers are as so many sacrifices of sweet smelling savour unto God by Jesus Christ The Prophet Zeph. in ch 3. 9. calleth it a pure language which the Lord would give to his people under Messits the face of the earth should be changed by the calling in of the Gentiles by their sanctification in heart tongue when they should speake the language of Canaan as the Prophet Isaiah speakes Chap. 19. 18. Secondly Observe That the Gospell makes men that are barren by nature to be exceeding fruitfull The flowers appeare in the earth c. which was naturally drie and barren Hence the Prophet Isaiah saith The Wildernesse and solitary place shall be glad for them and the Desart shall rejoyce and blossome as the rose it shall blossome abundantly and rejoyce even with joy and singing c. Isa 35. 1 2. that is the Wildernesse and the solitary place or as it is in the originall the land of drinesse or drought that is without moisture shall be a most plentifull and beautifull place by the glorie of Gods presence in his Church And in verse 6. he saith For in the Wildernesse shall waters breake out and streames in the Desart that is those that were barren before shall become fruitfull in grace and holinesse Being as the Apostle saith Filled with the fruits of righteousnesse Phil. 1. 11. So much for the first description of the Spring The second followeth The time of the singing of Birds is come The time of singing to wit by Birds The clause by Birds is not in the Originall but is necessarily understood seing not any other singing but such a singing of Birds as afterwards namely of the Turtle can here be understood that being one glorious effect of the Spring The old Latine turnes it Tempus putationis the time of lopping or pruning the Vines The Hebrew word Zamir indeed sometimes so signifieth as it signifieth also a singing as here it cannot be taken for cutting but for singing because afterward we have Vines brought in with their fruit and therefore cannot be the time of pruning and lopping Arius Montanus renders it Tempus cantus a time of singing Birds in Scripture are considered Sometimes in a good part Sometimes in an evill  1. They are taken in the evill part Matth. 13. where the Birds of the Aire steale away the seed of godlinesse 2. They are taken in a good sense as Levit. 12. 6. where Doves and Sparrows are an analogical Sacrifice to God as also in flocking of Fowles for such supply of oblation unto Noah's Arke Now for the first sort of Birds they are such as John speaks of in Revel 18. they be a Cage of uncleane and hatefull Birds whose Song is vanity and discord but for the singing here introduced intimates unto us the Song of Christs people who feeling the comforts of the Gospell and of the Spirit doe sing his praise and with Psalmes and Hymmes and spirituall Songs doe sing and make melody in their hearts unto the Lord Ephes 5. 19. The holy Ghost here alluding to the sweet accents of Birds Let us Observe hence First That the Gospell of Christ fills mens hearts and mouths with joy and praises The Gospel is cal'd good tidings Isa 61. 1. And tidings of great joy Luk. 1. 19. 8. 1. Rom. 10. 13. And thus we have the Prophet saying They shall lift up their voyce they shall sing for the majesty of the Lord c. From the utmost parts of the Earth have we heard songs glory to the righteous Isa 24. 14 16. And againe speaking of the times of the Gospell he saith Then shall the lame man leap as an Hart and the tongue of the dumb sing c. Isa 35. 6. That is they shall sing Songs of joy and praise to the Lord when the Gentiles began to appeare a Church then shee began to sing the praises of Messiah Secondly Observe That the ministration of the Gospell is much more comfortable then that of the Law The Law was the ministration of the Letter of death and of condemnation but the Gospell of Spirit of Life and of righteousnesse 2 Cor. 3. The Law was given with terrible sound of thunder the Gospell in forme of delectable singing the first Song was an Elegie or sad dump the second an Eulogie an Hymme a Psalme of joy and gladnesse The Gospell puts Songs of joy and notes of delight into our mouths So much for the second description of the Spring The third followeth The voyce of the Turtle is heard in our Land This Bird in the Originall called Tor which word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Dispositio forma gurtur appellatively is order as if this Bird above others were a Bird of order This Bird is a kind of Dove addicted to the Desart and solitary places true to his Mate whose Song is mixed with sadnesse in the winter season couched in some hollow Tree comming forth in the Spring with his mournfull Song By this Bird is sometimes meant the Church as in Psal 74. 19. O deliver not the soul of thy Turtle Dove unto the multitude of the wicked That is deliver not the life of thy Church to be pierced by the wicked shee being mournfull weake and timerous and unable to helpe her selfe And so the Church is called in Song 2. 14. 5. 2. but here it cannot be meant of the Church seing shee is stirred up to arise by the voice of the Tirtle What Bird of order can this be then but that which was appointed for a burnt Sacrifice in Levit. 1. 5. even Christ himselfe who during the time of the Laws winter was couched under shadows and therein lay as dead but when his Gospell was to be set up when he should appeare in the flesh and show himselfe in our nature then he sung personally to the Jewes and to the first fruits of the Gentiles afterwards by the glorious and plentifull mission of his spirit for thus Christ's spirit is resembled to a Dove as at his Baptisme Mat. 3. 16. So then by the voyce of the Turtle Dove is meant the voyce of the Spirit whereby they are refreshed and doe mutually comfort one another and doe jointly
3. 12. Because this grace disposeth us to a neerer communion with God then other graces it is a grace that God much delights in and would have all his Saints adorned with as is manifest in 1 Pet. 3. 4. it is the best jewel or ornament that the Saints can be adorned withall because it empties the soule of all fleshly conceits and so makes it the more capacious to receive any good from God Fiftly The Dove is loving chast and faithfull to her mate alwayes keeping close unto her So the Saints they will not leave Christ to turne to Idols It is reported that in the dayes of Julian when Idols were set up in every corner of the Christians Temples yet then they made a shift to turne their eyes from beholding them The believing soule is faithfull to Christ and will set up nothing in the heart above Christ Whom have I in Heaven but thee saith David and what is there in earth that I desire besides thee Psal 73. 25. The Church is brought in like a chast virgine contracted and her Members to be such as follow the Lamb wheresoever he goes for they have not defiled themselves with women Revel 14. 4. that is those that are chast to Christ have not desiled themselves with idolatrie and spirituall fornication Sixthly The Dove is a cleanely Bird and it feeds cleanely upon pure graine and will not lodge but in a cleanely place where it may not be annoyed with any unsavourie stentch and the like so it is with the faithfull soule it will not feed upon the dung or dogs meat of this world or on sinfull pleasures but upon Christ and spirituall things The carnall man useth to feed upon dust and earthly things when as the faithfull soule that hath tasted the heavenly Manna it will not feed upon that which is base and earthly neither can it indure to feed upon mens inventions or lying legends but it loves to feed upon the pure word of God and upon heavenly and spiritual things Seventhly The Dove is a Bird that loves communion and fellowship as the Prophet speakes Who are those that flock to the windowes like Doves Isa 60. 8. C0For so they use to flock to their houses by companies So the Saints love to have fellowship with the Father and the Sonne as the Apostle John speakes and also they love to have communion one with another Doves will consort with Doves so will Saints have communion with Saints and none else Eightly and lastly the Dove is a low priz'd creature as appeares by that allowance under the Law that they who could not compasse a Lambe might offer a paire of Turtle-Doves and yet by the reason of the apparition of the spirit in the likenesse of a Dove it is stamp'd with no small worth and excellencie So the Saints are of very low esteeme in the world and lightly accounted of but in regard of those spirituall and divine appearances of God in their soules they become of great worth and excell in divine excellencie so saith the wise man The righteous is more excellent then his Neighbour Prov. 12. 26. Thus I have touched upon some properties of the Dove unto which Christ doth resemble his Church and so farre of the loving attribute given by Christ to his Church in saying my Dove c. Now followeth the second thing in this description of the Church to â—wit the manifestation of her mansion place and that first in saying That art in the Clefts or holes of the Rock Some understand this Rock to be the Churches station or abiding place in the day of distresse and persecution who then hideth her selfe from danger as the Dove hideth her selfe in the Rocks as it is said O yee that dwell in Moab leave the Cityes and dwell in the Rocks and be like the Dove that maketh her nest in the side of the holes mouth Jer. 48. 28. But we may understand this Rock mystically to be meant of Christ who is the Rock of the Churches salvation as the Psalmist often expresseth Christ was typified by the Rock in the Wildernesse as appears 1 Cor. 10. 4. But for the clefts or holes of the Rock they seeme to insinuate the secret counsell of God sealed up in Christ concerning the election and calling of the Gentiles and those elect Gentiles did as it were lodge in the eternall decree of God in Christ all the time of the legall winter The Apostle saith that God hath elected us in him before the Foundation of the World And the same Apostle tells us in Gal. 3. 23. That we meaning both Jew and Gentile were kept under the Law and shut up unto the faith which should afterwards be revealed So that the Church before her calling had her abode in Christ yea within the secret stairs and lodgings of Christ The second manifestation of the Churches mansion place followeth In the secret places of the stairs The word Translated secret signifies a hiding place by which is meant a hiding place in the Rock Thus David often calleth God his secret or hiding place as in Psal 32. 7. saying Thou art a hiding place to me from distresse thou wilt preserve me c. And it is said that the godly shall dwell in the secret place of the most high Psal 91. 1. That is under the glorious shadow and protection of the most high Of the stairs or a steep place as it is in the Originall this as the Rock is to be applied unto Christ by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Inde whom we ascend unto God as it were by degrees as by steps and stairs Christ is to the Saints as Jacobs 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gradus priaeci 〈…〉 Ladder which he saw in the Vision upon which the Angells of God ascended and descended Gen. 28. 12. John 1. 51. Christ is both our hiding place and steep Rock where we may ascend to God the Father it is through him we have any accesse to God The Church was bashfull by reason of sin and the like but now for her encouragement Christ calls unto her to a neere communion with himselfe with this description and motive O thou my Dove that art in the clefts of the Rocke and in the secret of the stairs That is thou that art put into the Rock of Salvation by whom thou mayest ascend up to me as by steps and stairs c. Hence Observe That it is Christ alone in whom we may make our safe approaches unto God Christ had called his Church to come unto him now shee being disheartened because of sin and wrath he againe exhorts her to let him see her face and heare her voyce and gives her this encouragement O thou in the cleft of the Rocke c. The Lord tells Moses That no man can see his face and live We may see Jehovah's back-parts but his face that is an immediate view of his absolutenesse and perfection cannot be seene and therefore he is called the invisible God but
the fruitfulnesse of the Vine in these words For our Vines have tender grapes For in the Hebrew and which word is often used instead of for as in Psal 60. 13. And in Genesis 12. 19. Our Vines or our Vineyards By the Vinyard and Vine is understood the Church of Christ and the Gospel The Prophet saith I will sing to my well-beloved a song of my beloved of his Vine-yard Isa 5. 1. and the Vineyard of the Lord is the house of Israel and the men of Judah his pleasant c. chap. 5. 7. But now wee must know that there are two sorts of Vines the one of Jerusalem the other of sodome as Moses speaketh For their Vine is the Vine of sodome and of the Vines of Gomorrah their grapes are grapes of gaule their clusters be bitter their wine is the poyson of Dragons and the cruell gaule of Aspes c. Deut. 32. 31. Therefore it must not be the Vine of sodome but the Vine of Jerusalem which wee are to understand here This Vine is the Spouse of Christ and all the faithfull are labourers in the Lords Vineyard Tender grapes which doe but begin to bud and shew themselves even in the beginnings of the fruits of religion Foxes labour to destroy these as Herod sought to destroy Christ at the beginning of his dayes and Pharaoh the men Children of Israel at their birth that so Israel might be no more a Nation These Foxes therefore both great and small must therefore be taken and destroyed The words being thus unfolded let us take notice of these observations First Observe That the Spouse of Christ is alwayes troubled with some enemies There are alwayes those of greater or lesser power to afflict the Church there will alway be some San-bal-lat or Tobiah or some such to nible at the Vines of Christ of this the Scripture is full of testimonies Secondly Observe That these enemies of the Spouse are of a devouring nature That spoile our Vines c. Foxes are hurtfull to the labour of the husband-man samson being wrongd by the Philistims tooke three hundred Foxes and with their tailes set on fire burnt their corne with their Vineyards and Olives There have been alwayes false Teachers as in Moses time their stood up Jannes and Jambres and how many of Baals Prophets were there in the time of Elias and when was the Spouse of Christ free from persecution of tyrannicall Kings and Princes This is then the Churches portion and therefore not to be wondred at Thirdly Observe That Christ doth cherish the least buddings of grace in his Saints For our Vines have tender grapes When a Vine brings forth wild grapes Christ will take away the hedge of his vineyard and it shall be eaten up Isa 5. 4. But on the contrary Christ tels us that every branch that beareth fruit shall be purged that it may bring forth more fruit Joh. 15. 1 2. so that Christ hath great care to preserve young and tender fruit Fourthly Observe That such as would by subtiltie and tyrannie destroy the tender plants of Christ are to be restrained Take us the Foxes First for false Prophets they are to be discovered and refused of their errour and after all judg'd and cast out of the Church he that will deny the doctrine of the Gospell wee must not receive him neither bid him God-speed Joh. 2. 10. But in the end Christ himselfe will restraine both the Beast and the false Prophet as in Revel 19. 20. And the Beast was taken and with him the false Prophet that wrought miracles before him c. These were both cast alive into a Lake of fire burning with brimstone Therefore let all persecuting emperours Kings and Priests know that the time will come that Christ will take them and chaine them up or else destroy them and in that he sayes these shall be taken alive it notes out unto us the great and horrible torments that they shall indure and that is called the Lake of fire to wit an exquisite torment thereby resembled VERS 16 17. My beloved is mine and I am his he feedeth among the Lilies Vntill the day breake and the shadows flee away turne my beloved and be thou like a Roe or young heart upon the mountaines of Bether THe Church having finished Christs speech shee now concludeth this divine act with a kinde of a triumphant acclamation upon the former passages for now she begins to feele some comfort from Christs drawing neer unto her after her soule-sicknes Hence she breaketh out First With praise verse 16. Secondly With prayer verse 17. First Wee have the praise of Messiahs love and feeding his love is laid downe First In the gift of himselfe to his Spouse expressed in these words My beloved is mine c. Secondly In that she was made his And I am his He being hers she therefore became his Lastly She praiseth his feeding affirming that to be among the Lilies In these words My Beloved is mine and I am his there is a mutuall intercourse and vicissitude of claiming interest betwixt Christ and his Church the Church indeed glorieth in this but not so much in her selfe as in her beloved according to that of the Apostle He that glorieth let him glorie in the Lord 1 Cor. 1. 31. And observe what it is she glorieth in namely in that communion which is betweene her and Christ and this shee declareth by a passionate expression of comfort and that from the highest pitch of affection from a heart enflamed with love saying I am my Beloveds and my beloved is mine First Note from these words My beloved is mine c. That there is a union betweene Christ and his Saints from whence ariseth all sweet communion Christ is the head of his Spouse and she by the Spirit united unto him as his mysticall body he is Christ the giver of all spirituall influence to his Church Christ is also the Churches as by marriage if the person of the Husbands be the wives his goods and titles of honours are hers also he having passed over the right of his owne body unto her so is it in the mysticall marriage betweene Christ and the Spouse that union and conjunction of persons betweene them doth intitle the Church in the communion of all his graces Now from this union of persons comes a communion of all good things so that the Church can say if Christ be mine all that he hath is mine what he hath done and what he hath suffered is mine and why because he is mine for union is the foundation of all blessed communion And so againe on the other side the Church can say I am his my person my life and strength and all is his to glorifie him so there is a union and communion mutually betweene Christ and his Church The originall and spring hereof is Christs uniting and communicating himselfe first to his Church for the Spring begins to the streame what hath the streame but it first was
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
the forme of her appearance which is said to be like Pillars of smoake Secondly In respect of her odoriferous ointment and perfume in these words Perfumed with myrrhe and Frankincense with all powders of the Marchant Who is this c. Some understand this of the Churches admiring of her selfe as if she should say who is this to wit beside my selfe that doth thus ascend and that she doth as it were correct her selfe in respect of her former speech speaking thus what should I cause him to remaine with me nay rather I should strive to enter into his Pallace who hath all things most faire and well furnished and exceeding sweet and well smelling yea whose very Bed and Bed-Chamber is much more glorious then all Solomons royalty which she afterwards commendeth Or we may take it for Christs admiring his owne graces in his Spouse as if he skonld say who is this but my Spouse that seekes me with such eagernesse and is so impatient of my absence and so revived at my presence and that holds me so fast as not to let me goe This is usuall with Christ to bestow his owne graces and stampe his owne image upon us and then to admire his image and graces in us Againe Others take it to be meant of a new Company or state of a Church rising up in the world and so admired of the old Church The description of the Church followeth That commeth out of the Wildernesse c. Commeth or ascendeth as it is said of Jerusalem They went up to Jerusalem and of Aegypt they went downe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ascendit to Aegypt Gen. 42. 2. So that the Spouse ascendeth upward The way of wisedome is on high to the wise that he may depart from Hell beneath Prov. 15. 24. Grace glorie and comfort come from above and draw our minds upward and our desires to be above so as to sit together with Christ in heavenly places as the Apostle saith and to have our conversation in heaven From the Wildernesse The Wildernesse of the Land of Aegypt was a figure of the world as appeares in Ezek. 20. 35 36. And I will bring you into the Wildernesse of the people and there will I plead with you face to face like as I pleaded with your fathers in the wildernesse of the Land of Aegypt c. That is as if the Lord had said I will drive you into the most solitary and savage places of the world for a fulnesse of miserie Now this world may aptly be compared to a Wilnesse because as it is commonly full of hurtfull and noysome things so is the world Also we may apply it to the corrupt nature of man and his miserable estate thereby In a Wildernesset here is not illing no sowing no planting no dressing but all lyeth wast barren and desolate Even so it is with all man-kinde by nature there is nothing but barrennesse Hence Observe First That the World is like a Wildernesse God planteth tilleth and dresseth his Church for she is as the Apostle saith Gods husbandrie 1 Cor. 2. she is made fruitfull to the Lord but the whole world beside out of which she ascendeth doth remaine as a most desolate and barren Wildernesse there groweth in it not any good thing nothing that hath sweetnesse or savour with it but all noysome and unsavourie weeds grow there A Wildernesse is cloathed with no beauty at al it is no place of habitation but only for wild beasts Secondly Observe That it is a hard thing to leave the world with its vanities and to lift up our mindes and affection unto heaven So here the Church is taken up into admiration for her leaving of the world and ascending upward who is this that commeth out of the Wildernesse c. that can forsake the world and lusts to ascend up unto me as if Christ had said so when Christ came riding unto Jerusalem all the Citie was moved saying who is this Matth. 21. 10. The people admired him So the Spouse is here as it were admired that she can forsak al her carnal lusts and corruptions and wordly all in joyments and ascend up to Jesus Christ Now followeth her qualifications and first in respect of her appearance which is said to be Like Pillars of smoke The Pillars of smoake here mentioned may be taken from the fierie pillar of the night and the cloudy pillar of the day by which the Israelites were conducted through the Wildernesse from Aegypt to Canaan And in that it is said Pillars of smoake meaning that the Saints ascend up directly and upright like pillars of smoake and so are called by comparison Againe as smoake is darke and hindreth the cleare sight of any thing as the cloudy pillar was darke to the Aegyptians Exod. 14. 20. so is the glorie and beauty of the Spouse to the carnall eye and she is very obscure to the world because of her afflictions in this life which were resembled unto Abraham by a smoaking Oven Gen. 15. 17. Or lastly by Pillars of smoake may be meant the sanctitie and holinesse of the Spouse and then the expression is taken from the sacrifice under the Law of which the earthly matter was turned into ashes and the other part ascended up in a flame of fire as appears Levit. 1. 16. 4. 12. 6 10. So the Spirituall sacrifice of the Spouse ascendeth up to God on the Altar Christ by the flaming fire of the Spirit resolving the earthly matter to ashes remaining beneath and the other to smoake ascending up to God Thus the Spouse ascends like Pillars of smoake her qualification in respect of odour and perfume followeth Perfumed with myrrhe and frankincense withall the powders of the Marchant Perfumed or becensed with myrrhe to wit perfumed with the sweet graces of the Spirit and made a sweet odour by Christ unto God The Spouses appearance is sweetly set down under precious aromatick odours wherewith she is perfumed but indeed she receiveth this from her divine head who is the fountaine of all spirituall odours as appeares in Psal 45. 8. Now these odours are no other then the sweet graces of Christs Spirit communicated with his Members wherewith Christ as by the reflection of his owne Spirit is infinitly delighted And frankincense Myrrhe was one of the first ingredients that was used in the holy oyle and frankincense in sweet perfume Exod. 30. 23 34. which perfume prefigured the mediation of Christ the Angell that offered much incense with the prayers of the Saints that is he mixeth the precious odours of his merits with the sacrifices of the Saints making their prayers and praises finde acceptance with God as Acts 10. 4. 31. And thus is the Church also made through the intercession of Christ to be sweet and savourie as it is said in Psal 45. All her garments are Myrrhe Aloes and Cassia The Saints then are very redolent and savourie through Christ It is added With all powders of the Merchant With
all powder or above all dust that is dust or powder of spices of the Merchant The word translated Merchant signifies such a one as selleth all sorts of sweet smelling things Our Grossers here among us but especially our Apothecaries have their shopps stuffed with such savours and are most often in the compounding of such things for smell and therefore the word would not be ill turned Apothecarie or Ointment maker Such were the Priests under the Law which made the ointment of Spices 1 Chron. 9. 30. Now if wee take the words thus above all powder c. then the meaning is that those sweet and heavenly graces wherewith Christ doth perfume his Saints are farre more comfortable and refreshing then all the sweet powders or spices of the Merchant or Apothecarie Now from this qualification of the Churches Observe First That the Saints in their approaches to God directly ascend by the golden Censer of our high Priest Jesus unto God the Father The Appearance of the Spouse in her approach to Christ was like unto Pillars of smoake which had resemblance with the cloud of incense which erected it selfe in the staight forme of a plame-tree as it ascended from the Altar The Jewes were of opinion that the smoake of the incense would not decline by any wind or blast but ascend directly toward heaven so the sacrifice of the godly will ascend directly to God by Jesus Christ Secondly Observe The Sacrifices of the Saints have a sweet acceptation with the Lord. Perfumed with myrrhe and fankincense c. Thus Noths sacrifice smelled of sweet rest and it is said of the Gentils They shall come up with acceptance on his Altar and he will glorifie the house of his glorie Isa 60. 7. And again he saith Their burnt offerings and their sacrifices shall be accepted upon mine Altar Isa 56. 6. The Apostle telleth us in Rom. 8. 26 27. That the Spiait helpeth our infirmities for we know not what we should pray for as we ought but the Spirit it selfe maketh intercession for us with groanings which cannot be uttered and he that searcheth the hearts knoweth what is the minde of the Spirit because he maketh intercession for the Saints according to the will of God So that God cannot but accept the prayer which by the Spirit of his Sonn is sent into our hearts Gal. 4. 6. of such heavenly odour is such prayer Thirdly Observe That the heavenly perfume of the Spirit of grace is farre above and excelleth all sweet spices Above all the powders of the Merchant All the most delightfull things in the world such as are the sweet spices of the ointment maker are not so odoriferous as the Spirituall graces of the Saints nor as Christ in whom are all the treasures of God Col. 1. 19. And as in respect of whom all things in the world are to be accounted but as losse and dung Phil. 3. 8. VERS 7. Behold his bed that is Solomons threescore valiant men are about it of the valiant of Israel THe Church entereth into a commendation of Christs glorie and safety and she doth not only compare it with Solomans but preferring it farre before it and that by many degrees as it will further appeare in the following words The Spouse amplifieth the excellencie of the bed of Christ and his Church by comparing it with Solomons First shee commendeth it for the safety and security thereof in this verse and vers 8. Secondly shee commendeth his Charriot and rich furniture of the same vers 9 10. Lastly She entereth into a commendation of Christs person not only to set forth the glorie of her Husband but also that thereby she might stirre up her affections the more towards him that was of such great state and magnificence In this 7. verse Christ is introduced under the name of Solomon his type circum-guarded on his bed wherein wee may Observe First The bed he coucheth on Secondly The guard placed about it The posture of this guard and the end of their watching is conteined in the verse following Behold his bed which is Solomons Some read the words thus Behold the Bed which is above or better then that which is Solomons Solomon being derived of shalam doth signifie a man that is peaceable yea compleat for peace and herein was a type of Christ who was the Prince of peace Isa 9. 6. And is called our peace Ephes 2. through faith in him wee have peace with God the Father Solomon as in his name so in his Kingly Office wisedome and royaltie was a figure of the Messiah By the Bed wee may understand the hearts of the Saints for there Christ doth use to rest and repose himselfe as in a bed he is said to lie all night betwixt the breasts of the Spouse Cant. 1 13. And Christ dwels in the heart by faith Ephes 3. 7. there he takes up his habitation and lodging as in the Temple and Tabernacle of old which were types of the spirituall Temple of Christ The shadow is taken from the bed and bride-Chamber of King Solomon who was a figure of him that was to come even our Prince of peace who doth rest in his Saints as in a bed and makes his Saints like wise rest in him Hence Observe That Christ and his Church doe mutually rest and repose one in another Behold his bed c. A Bed is for rest and sleep now Christ doth inhabite in the Saints as in 2 Cor. 6. I will dwell in them and walke in them He will dwell in the soule by his Spirit and the soule doth rest and repose in the beloved Now the Guard about this bed is described Threescore valiant men are about it of the valiant of Israel This guard is described 1. By the number the number is three score which is twice so many as David had for his ordinary guard as appears 2 Sam. 23. 13. 22. and this argues the double safety of all those with whom Christ resteth 2. This guard is described by the quallifications of those that watch and this is done two wayes First From accidents Internall Secondly Externall The internall is the fortitude of the Guarders expressed in the words strong and valiant which in the Originall is all one word The word in the Hebrew signifies prevailing strong 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Praevaluit invaluit insomuch as Gebber is sometimes turned a man as the Latines terme him vir of virago The Greeks often turne it by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vir and sometimes by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Homo man or mighty one Psal 18. 26. Man is called Gebber by the Hebrews because of his strength and valour and superiority as in 2 Sam. 22. 26. man is called Gibbor that is a strong Champion and a mighty man Psal 19. 6. So Nimrod was called Gibbor Genes 10. 8. that is mighty on the Earth Now further these are declared to be the valiant of Israel Israel signifies a prevailer with the strong God it was
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Componitar ex 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 principatum obtinutt 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Deustest igitur the name given to Jacob because he prevailed with God Now what mighty valiants were in Israel appeareth by those worthies that followed David and ingaged with him in his wars of whom we read in 1 Chron. 11. 47. These figured out the strength and agility of the Saints who should be able to resist 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Prinâ—eps dei aut qui principalem potentiam obtinuit a deo Hor. 12. 3. temptation and as the Apostle saith shall abide in him and overcome the wickedone 1 John 2. 14. Some understand these mighty strong men to be the Prophets and Ministers of God such as he called to be watchmen over the house of Israel in whom the Lord dwelt mightily by his Spirit and they were deputed to watch over the Church of God But I most of all thinke it is meant of the safety of the Saints resting in Christ It was and is the manner that Kings had a Guard about their lodgings that they might be secured from harms It appears by these words that King Solomon had every night threescore valiant men for his Guard expert in Battaile that did keep the watch that so he might sleep in safety Here is also mention made that they are the valiant of Israel they were such as might be trusted Now Solomons Bed was Guarded by these valiant men of Israel whereby is figured that the Saints rest free from danger and feare in Christ Hence Observe That the Saints rest securely in Christ and are strongly guarded against all dangers whatsoever There be many enemies that seek to destroy the Spouse all the infernall powers are set against her all cruell and bloody Tyrants breath out threatnings and terror as if they would utterly destroy her but having found her beloved shee finds rest and peace in him There can no enemy come neer the Spouse to hurt her neither can any evill come neer her Hence it is when Christ comforteth his Disciples against the persecution of the world he saith These things have I spoken unto you that in me yee might have peace in the world you shall have afflictions but be of good comfort for I have overcome the world John 16. 33. then however the case stands with the Saints here in the world they rest securely in Christ This Guard is further described in the following words VERS 8. They all hold Swords being expert in war every man hath his Sword upon his Thigh because of the feare of the night IN this Verse these men of the guard are described by a second qualification and that is externall This is denoted by their hands holding the Sword by which posture they shew themselves to be expert in war and their readinesse to fight having every man his Sword upon his thigh And lastly the end of all this watching because of the feare of the night They all hold Swords c. They hold or are apprehended of the Sword that is girded about with it what this Sword is may appeare from Heb. 4. 12. namely the living power of the word of God and is called in Revel 1. 16. A two edged Sword and the Sword of the Spirit Ephes 6. 17. And hence the Apostle uses the terme of holding forth the word of life Phil. 2. 16. Being expert in war Expert or taught God is said to teach the fingers of his people to war and their hands to fight So they are taught of God to vse the Sword of the Spirit that so they wax skilfull in the Lords Battells and have their senses exercised to discerne good and evill Heb. 5. 14. That is they that are tried of God and have experience are such as have their senses exercised or School'd as the Greeke word signifies So that here the Saints are commended for their skill and dexteritie Now followeth their readinesse to fight Every man hath his Sword upon his thigh This was the manner and custome of the people of the Jews to stand with their swords as appears in that it is said unto Christ Gird thy Sword upon thy Thigh O mighty one Psal 45. 4. This denotes readinesse in the Spouse to fight against all her enemies in the use of all her spirituall weapons Thus the Lord appointed the Children of Israel to put every man his Sword by his side and to goe in and out from gate to gate throughout the Camp and slay every man his Brother and every man his Companion and every man his Neighbour So the Saints are ready as with Swords upon their thighs to stand against and resist their spirituall adversaries Now followeth the end or the reason of this strict Guard Because of the feare of the night Feare or terrour in the night The night is a time of the greatest feare and dread and the time of most evill and cruell actions Christ compares his last comming to a Thiefe in the night because it will be suddain and dreadfull to some The greatest dangers are for the most part by night as the Disciples were in perill of drowning in the fourth watch of the night Matth. 14. 25. And at night the Angell smote the first-borne of Aegypt Exod. 11. And as for Thefts Murthers and other such like mischiefs they are often done in the night as appears Job 24. 14. The murtherer rising with the light killeth the poore and needy and in the night is as a Thiefe And the enemies of Judah said Let us goe up by night and destroy her Pallaces Jer. 6. 5. Therefore the night is a time wherein we need to stand armed and to be ready upon our watch as we have example in Nehem. 4. 22. Those that laboured in the day were a Guard in the night So the Saints are to fight with the Prince of darknesse and to withstand the powers of the world and against spirituall wickednesses in high places therefore it is needfull that they stand upon their Guard putting on the whole Armour of God that they may be able to stand in the evill day we must therefore stand with our loines girt about with truth having on the Brest-plate of righteousnesse Ephes 6. 12. 14. Hence Observe That the Saints are always to keep a spirituall Guard about them They are alwayes to take hold of the Sword of the Spitit he that wants his materiall Sword is not fit for the field of this world no more is he for the regiment of Christ that wants his spirituall Sword And then Christians had need be expert and skilfull in applying of the Sword of the Spirit and not onely expert but alwayes ready having their loins girt that is being filled with strength and valour because of spirituall wickednesses that war against them and seeke to destroy them It followeth VERS 9. King Solomon made himselfe a Charriot of the wood of Lebanon AS the former Verse so this and the following
is most true that God hath advanced Christ and set the crowne of glorie and dominion upon him Psal 8. Heb. 2. 9. but yet withall his Mother doth also after a sort set the Crowne of glorie upon his head Seeing the Spouse is the fullnesse of him that filleth all in all Ephes 1. 2. and the Church is said sometimes to be the Mother of Christ Rev 12. As for the Crowne it is a signe of victorie and dominion Psal 21. And when Christ fighteth with his enemies He hath on his head many crownes or diadems Revel 19. 11. 12. So when Christ ruleth over the Saints they by their submission doe put a Crowne upon his head acknowledging his power Hence Observe First That Christ is invested with a Crowne of soveraignty and power He is crowned with glorie and honour Psal 8. 5. The Father hath exalted him and put all things under his feet Heb. 2. and hath given all things into his hands John 3. 35. Secondly Observe That Christ is crowned with honour and dignitie by his Church As the Father hath honoured his Sonne by setting a Crowne upon his head and putting a Scepter into his hand so the Saints by submitting unto his Law and authority doe honour him also acknowledging all his dignitie that the Father hath put upon him Thus it is said of the Church of the Gentiles that they should be a Crowne in the hand of the Lord and a royall diadem in the hand of God Isa 62. 3. The Apostle calleth such as he had gained by the preaching of the Gospell his Crowne and glorie Phil. 4. 1. How much more may Christ himselfe account his Church which he hath purchased by his owne blood his crowne and glorie This Crowne is also made excellent from the circumstance of time In the day of his espousals c. This must needs be meant of the time when Christ was espoused to his Church even the day of the Covenant made betwixt Christ and his people Ezek. 16. 8. And the Lord saith unto Jerusalem I remember thee the kindnesse of thy youth the love of thine espousals when thou wentest after me in the Wildernesse Jer. 22. Hence Observe That the Saints are espoused unto Christ This is that which the Apostle tels the Corinthians when he saith For I have espoused you unto one Husband that I might present you as a chast Virgin to Christ 2 Cor. 11. 2. And the Lord saith I will betroth thee unto me c. Hos 2. 19. that is I will establish my Covenant of grace with thee to forgive thy sins and to take no notice of thy unworthinesse Now followeth the second circumstance of time And in the day of the gladnesse of his heart These words plainly intimate that Christ did not only marrie himselfe unto his Spouse but also that he did it freely with a gladsome spirit Hence Observe That the espousing of the Saints unto Christ is matter of great joy unto him Thus it is said in the Prophet As the Bridegroome rejoyceth over the Bride so shall thy God rejoyce over thee Isa 62. 5. So that looke with what kind imbracings and what great affection a bridegroome receiveth his Bride with the same and greater doth Christ receive his people So much for the third Chapter CANTICLES Chap. IIII. VERS 1 2 3 4 5. Behold thou art faire my love behold thou art faire thou hast Doves eyes within thy locks thy haire is as a flock of Goats that appeare from Mount Gilead Thy teeth are like a flock of sheep that are even shorn which come up from the washing whereof every one bare twins and none is barren among them Thy lips are like a thred of scarlet and thy speech is comely thy temples are like a peece of pomgranate within thy locks Thy neck is like the Tower of David builded for an armory whereon there hang a thousand bucklers all sheilds of mighty men Thy two breasts are like two young Roes that are twins which feed among the Lilies TO the end that the Church might well know and feele that her love towards Christ and her seeking after him was not lost as also she did not commend him in vaine all which things were largely handled in the former Chapter it pleaseth Jesus Christ the bridegroome and head of his Spouse in this Chapter to commend the excellency of his Church as in sundrie speciall parts of the same and also delareth his singular love to her againe and doth as it were assure her of the same This Chapter may be divided in two parts The First is a singular comendation that Christ giveth to the Church which beginneth at the first verse and so holdeth on to the 14. wherein also there are three parts First An excellent and singular description handled allegorically of the parts and Members of the Church he putting downe seven in number this is contained in the five first verses of the Chapter Secondly Christ professeth his great wonderfull love towards the Church making large promises and also descrbing notable wayes unto her vers 6 7 8 9. Thirdly Christ againe returneth to commend his Spouse with all those excellent graces that were so sweet delightfull and pleasurable in her from verse 10. to verse 14. The second part of the Chapter contains an excellent speech of the Church with Christs answer to the same verse 15 16 17. In the Churches speech there is First A commendation of her head Christ uers 15. Secondly A desire of all good things to flow downe from her head Christ unto her selfe acknowledging all her enjoyments to be from him vers 16. In Christs answer there is contained a promise of his most gracious acceptation of such fruits as his Spouse should yeild unto him VERS 1. Behold thou art faire my love behold thou art faire c. HEre beginneth Christs commendations of his Church and first he commendeth her beauty in generall in the words Behold thou art faire my love c. And afterwards he entereth into a particular commendation of her severall parts and members And 1. Of her Eyes vers 1. 2. Of her Haire vers 1. 3. Of her Teeth vers 2. 4. Of her Lips vers 3. 5. Of her Temples vers 3 6. Of her Necke vers 4. 7. Of her Breasts ver 5. Thus Christ enumerates and reckons up all the parts of the Church which sheweth what a pleasant harmony and specious consent of parts shee hath whereby shee is exceeding beautifull But first of the praise in generall Behold thou art faire my Love thou art faire When the Scripture doth prefix this word Behold to any sentence it noteth for the most part a thing to be wondered at as was noted in Chap. 1. 15. Faire or beautifull not onely in colour but in comely 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Puliher elegans venustus decorus fuit proportion and elegancy such as draweth love and liking This is meant of the graces of the spirit and that spirituall beauty wherewith God
Every one whereof is twinned or paired that is like as sheep going from the washing by couples whereby is plainly set forth the equall correspondence of upper and lower teeth each one orderly answering the other as cut and sized by couples This may denote the unity and fellowship of believers that feed on the spirituall food of Jesus Christ The Saints are fed and nourished together by the heavenly Manna even as Sheep goe up in couples from the washing The fourth and last commendation of these teeth followeth And none is barren among them None is barren or as the word Shacculah importeth none amongst them aborts that is brings forth before the time or none is bereaved or robbed of the young by miscarrying or the like That which is barren is that which beareth not as appears in Isaiah 64. 1. Sing O barren thou that bearest not c. but here the word signifieth either miscarrying in the birth or losse of that which is brought forth by robberie death or the like so this denoteth the stedfastnesse of every tooth in his place after it is brought forth as if it were said there is no tooth wanting in their order and place but even and stedfast as sheep yeilding twins and never miscarrying so hath the Church her teeth Some understand these teeth the pastours and teachers of the Church because they were such as did Cut and divide the word of truth aright unto the people as the Apostle saith but I rather understand it of the Churches judging discerning and applying the word of God to the comfort and nourishing of her owne soul feeding by faith upon the promises of God The spirituall food of the soule is Christ and therefore is called The bread of life that came downe from heaven Joh. 6. And the word is called the food of our soules the Apostle willeth us As new borne babes to desire the sincere milke of the word 1 Pet. 2. 2. And Paul telleth the Corinths That they were carnall even babes in Christ and that he gave them milke to drinke and not strong meate 1 Cor. 3. Now by the teeth of the Church is meant that esteeme discerning and applying of the word of God that she hath for her owne comfort and nourishment Hence Observe That the Saints doe comfortably feed on Christ and his word as on the heavenly food of their soules It is said in Psal 22. 26. The meeke shall eate and be satisfied and in Psal 132. 15. the meeke and needy shall have enough And Luke 1. 53. God filleth the hungrie with good things that is they shall be satisfied and filled with the good things of the Gospel And thus wisedome inviteth the simple To eate of her bread and drinke of her wine Prov. 9. 5. Thus Jesus tels the Jews that he was the bread of life Joh. 6. now it is upon Christ and on the sweet promises that the soule is nourished and it is the believer only can feed upon this spirituall food judging and discerning it aright So much for the commendation of the Churches teeth It followeth VERS 3. Thy teeth are like a thred of scarlet and thy speech is comely thy Temples are like a piece of pomegranate within thy locks UNto the three former now other two particulars of praise doe follow in this third verse viz. the lips and the Temples Touching the first he saith Thy lips are like a thred of scarlet and thy speech is comely The instruments of speech and the chiefest grace of the countenance are the lips and therefore the speech is commended by the instruments thereof which are the lips Thy lips are like a thred of Scarlet c. Here are two things commended in the lips First They are small in as much as they are resembled by a thred or line Secondly They be red of colour and therefore he mentioneth Scarlet a red colour of a double die Now if a Virgine be never so beautifull if her speech be rude and unpleasant it disgraceth all therefore he addeth Thy speech is comely Comely gracious and to be desired The Hebrew Nava signifieth comely beatifull amiable and to be desired 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cupivit concupivit affectavit in Niph 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Desiderabilis per metalepsin pulcher decorus conveniens fuit The Greeke translateth it goodly faire beautifull This comelinesse of the Spouse is in her sight countenance and speech Now by the lips of the Church are commended her prayers and praises her doctrines and thanksgivings which are all uttered with her lips The Spouse uttereth these not with swelling words of vanitie or taught by humane wisedome but by the Spirit of the Lord which poureth grace and utterance into the soule Now in that the Church is commended for her speech and that from the beauty of her lips Hence Observe That the spirituall prayers and praises of the Church are gracious and comely Hence it is that the very lips that are but the instruments of her speech are commended for their beautie The speech of man declareth what is in the heart for Christ saith Out of the abundance of the heart the mouth speaketh And a good man out of the good treasnre of his heart bringeth forth good things and an evill man out of the evill treasure of his heart bringeth forth evill things By nature there is nothing in mans heart but that which is corrupt and abhominable and so in all men as the the Apostle saith The poyson of Aspes is under their lips Rom. 3. But by the operation of the holy Spirit the hearts of the Saints are filled with faith and love and then the speech is gracious Such speech as proceedeth from a heart spiritualized winneth love and likeing It was said of Christ that he was fairer then the Children of Adam Grace was powred out of his lips Psal 45. And the Apostle prayeth that a doore of utterance may be opened unto him Let a man be never so learned if the doore of utterance be shut up his speech shall profit little It was falsly objected against Paul as a reproach unto him that he was rude in speaking 2 Cor. 11. 6. The truth is he willingly avoided that painted kinde of eloquence which carnall men and such as have itching eares doe commonly delight in but he wanted no kinde of utterance which was fit for the preaching of the Gospell to wit the plaine evidence and demonstration of the Spirit So much for the praise of the Churches speech set forth by the beauty of her lips The next particular followeth Thy Temples are like a piece of pomgranate within thy locks He describeth another part of the countenance or face viz. the temples of the head speaking also of them according to the custome then used women suffering their haire to hang about their temples because it 's said within thy locks By Temples are meant each of the temples of the head and hereby may be meant the cheekes also which are
inhabitants of Jacob glorious things are spoken of thee O thou Citie of God Psal 7. 8. 2. 3. And The Lord hath chosen Sion and loved to dwell in it this is my rest for ever here will I dwell for I have delight therein Psal 132. 13. 14. Againe Mount Zion lying North-ward is faire in situation it is the joy of the whole earth and the Citie of the great King Psal 48. 23. And as God taketh delight there so must men also because God is there David saith He shall lead me into the pathes of life in his presence is fulnesse of joy at his right hand is pleasure for evermore Psal 16. 11. Now followeth the description of the Church and the sweet compellation which Christ giveth her My Sister my Spouse Here is both affinitie and consanguinitie all the neerest bonds of relation that may binde Christ and his Spouse fast together This hath been spoken of already in the 9. verse of this Chapter and therefore I shall not stand on it now only thus much this sheweth the excellencie of the Spouse in that she is neerely related unto Christ that she is his Sister by blood as I may so speake having one nature one Spirit and one father hence it is Christ saith to his Disciples I goe to my Father and to your Father to my God and to your God Joh. 20. 17. Christ became our Brother by incarnation bone of our bone and flesh of our flesh And wee are made his Brethren by adoption having received of the same spirit with him crying Abba Father Hence it is he is not ashamed to call us Brethren Heb. 2. For wee are with him made partakers of the divine nature 2 Pet. 1. 4. And againe by marriage wee are his Spouse and that by gift of the Father and also by his owne consent so that there is a sweet conjunction and union a sweet intercourse of love and communion betweene Christ and the Spouse so that by this mysticall union and sweet communion Christ is to his Spouse a friend a head a Brother and a Husband So much for the compellation Now followeth the actions of Christ being come into his garden I have gathered my myrrhe with my Spice I have eaten my honey-comb with my honey I have dranke my wine with my milk The Spouse before intreated Christ to come into his garden and eate his pleasant fruit he accordingly comes in even to her desire and did not only feast on the Churches provision but also brought more with him I have gathered my myrrhe with my Spice c. For myrrhe it was one of the chiefe spices as you have heard used in the composition of the sweet ointments Exod. 30. 23. with such ointments they used to annoint their friends at feasts this was more largely expounded in Ch. 1. verse 13. With my spice that is with my other spices or aromaticall fruits meaning all the severall fruits of the spirit which are all swâ—eaed by an influence from the Spirit As in nature there is one common influence from heaven but yet variety of flowers and sweete spices in their severall kinde with a different kinde of sweetnesse so all graces have their originall from a common influence of Christs spirit though they differ one from another and are all accepted of God from whence they come I have eaten my honey-comb c. The word doctrine of Christ which flow from his Spirit are likned to honey and the honey-comb to wine and milke Psal 19. 11. and 119. 103. Isa 5. 51. 1 Pet. 2. 2. for as milke and honey nourish and strengthen and wine increaseth spirits so the doctrine of the Gospel the spirit of Christ and the sence of his love is far more comfortable and sweeter to the soule Under these severall sorts he meaneth still the sweet pleasant and profitable fruits that the Church did yeild unto him declaring thereby that he did most favourably accept his owne graces in his Spouse and that he was much delighted therewith yea more then any man is or can be in gathering most sweet and smelling hearbs and spices or in eating honey yea though he eate it so greedily that he doe withall devoure the combe or in drinking the best wine and purest milke Hence observe First That God accepts of his owne graces in his Saints and delights in them God must needs accept of such graces that are his owne and delight in such services that come from love God first accepts of Christ and then of us and what comes from us in him The Apostle willeth us To offer up our selves a holy and acceptable sacrifice to God Rom. 12. 1. God doth not only accept but he delights in the graces of his Spouse hence it is he comes with new supplies of grace enlarging his love and benefits as it is in Matth. 25. 29. To him that hath shall be given And in Rev. 22. 12. I come and my reward is with me Christ never comes into the soule but he brings rewards with him of the increasings of those graces that were in the soule before Thus we see that Christ upon the desire of the Spouse doth come unto her with acceptation of the fruits of his owne spirit in her and with new increasings thereof Secondly Observe That Christ doth accept of delight in and increase the least of his owne graces in the Saints All the graces of the Spouse though never so little or small are accepted not only her honey but her honey-comb not only her wine but her milke her weake services as well as her strong because the spirit flowing from Christ unto her sweetneth all Christ doth extol his owne grace O woman great is thy faith Matth. 15. 28. Now followeth Christs invitation of others unto this banquet in these words Eate O friends drinke yea drinke abundantly O Beloved In these words Christ speaketh as at a Feast chearing up his friends as partaker with him of all those divine graces and fruits of the spirit before mentioned Christ is the Master of this heavenly banquet and it is he that here cheereth up his guests It was the custome of the Jewes to powre ointment on their guests to shew their welcome and cheere them up So Christ doth powre out the ointment of his grace and spirit to welcome and cheere up his Saints as appeares in these words Eate O friends c. Hence Observe That there is a mutual feasting between Christ and his people Christ provides a heavenly banquet of all spirituall dainties Of fat things and the marrow of fatnesse wine and wine on the Lees Isa 25. 6. and then cals his Saints as his friends to partake of those dainties Christ is the fountaine streaming it selfe forth to refresh the Citie of God Secondly Observe That Christ doth abundantly satisfie his people with all good things Eate yea drinke abundantly c. that is be ye plenteously filled with my grace and spirit no man goeth hungry from a feast in Christ
here is still life in the root The seed remains in them from whence it is that when the Spouse sleepeth her heart waketh and from hence it is that shee cannot lose the worke of God in her that she is borne of God who is immortall and unchangeable And it is written Every branch that beareth fruit he purgeth that it may beare more fruit John 15. No fruitfull branch shall be cut off Thirdly Observe That the Saints should as well acknowledge that which is good as that which is evill in their spirits It is common with some Christians to be ever complaining of that evill they see in themselves but very seldome acknowledge any of that good they have received whereas we ought to acknowledge all the good we have received to the praise of the giver Fourthly Observe That a Christian is what he is in spirit A believer is not to value himself acording to what he is in the outward man or in the flesh but as he is in the inward man or spirit So the Church values her selfe by the disposition and temper of her spirit My heart waketh thus hath the Spouse in few words set forth her estate according to flesh and spirit and now she setteth forth in the next place the great care and love of Christ who seeketh to awake and to raise her out of this dangerous sleep in these words It is the voyce of my beloved that knocketh saying open to me my Sister my Love my Dove my Vndefiled for my head is filled with dew and my locks with the drops of the night In the former part of the verse we heard of the Churches security of the flesh where she saith I sleep and yet she was not in such a dead sleep but her heart awoke her delight in Christ was not utterly lost It was like the sleep of the wise Virgins which slumbred as well as the foolish virgins yet had their Lamps trimmed and Oyle in them which the foolish had not Now Christ commeth to her to awake her by knocking shee notwithstanding her drousinesse was sensible of all his sweet words and allurements whereby he pressed her to open unto him saying Open to me my Sister my love my Dove my undefiled which is set forth by the sufferings of Christ in waiting for her returne For my head is filled with dew and my locks with the drops of the night All which aggravates her negligence and his patience in waiting for admission into her heart by his spirit In the words observe two things 1. The Churches discerning of Christs voyce 2. Christs carriage towards his Church First the Churches discerning of Christs voyce set downe in these words It is the voyce of my beloved Secondly we have Christs carriage towards his Church which is amplified 1. By a friendly compellation My Love my Dove my undefiled 2. By his action He knocks c. 3. By his suffering unworthy things for her sake For my head is filled with dew and my locks with the drops of the night It is the voyce of my beloved that knocks c. Christ useth good meanes to awaken his Spouse and to raise her up from that carnall security she was in and therefore he calleth her by his voyce and he no sooner speaks but she heareth it saying It is the voyce of my beloved c. She speaks as if it were one that being waked out of sleep and slumber should say that it was such or such a one that called or spake Many being so well acquainted with men that they can certainly as it were discerne them by their words Hence Observe That the Saints may discerne Christs voyce even in a sleepy condition Here the Spouse though she was sleepy and drousie yet her heart was so far awake that she discerned Christs voyce Christs Sheep are said To heare Christs voyce John 10. And to tast words by the eare as it is said Job 12. 11. they have a spirituall tast and relish with them The voyce of Christ is spirit and life and hath in it a self-discovering property it carries along with it it s owne evidence it hath such majesty and power such evidence and life in it that the Spouse cannot but heare and discerne it even in a sleepy and slumbring temper Secondly Observe That no temptation that befalls the Spouse can separate her affections from Christ She acknowledges Christ to be her Beloved still there remained so much conjugall amity and friendship though she was untoward sleepy and drousie that with a Spouse-like affection she saith It is the voyce of my beloved So that take a Saint at the worst condition when he is a sleep he loves Christ and le ts out the streames of his affections towards him Thus much for the Churches taking notice of Christs voyce we come to Christs carriage towards her which is set forth first by his action He knocketh c. It is the voyce of my beloved that knocketh saying open 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pulsavit impetum fecit The Septuagi turns it by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vrge◠and by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pulso unto me c. That knocketh or that beateth the word in the Hebrew fignifies to knock or beat vehemently to be very earnest or provoking In generall it is taken for any knocking but here for knocking at the door This doth intimate Christs earnestnesse for an entrance to come in and awake his Spouse And thus Christ is said to knock at the doore of the Church of Laodicea Revel 3. 19 20. Christ hath severall kinds of knocking 's as that of his word his mercy his Spirit and somtimes his Rod Mic. 6. 9. yea all the meanes that Christ useth to draw us nearer to himselfe as his works spirit word and the conscience too these are the knocking 's of Christ at our hearts Now Christ doth not onely knock but he is most earnest for an enterance saying Open unto me Here the heart is compared to the gates or doors of a City for as in Cities the strength of the City is in the gates there was their seats of justice in those days and there was Munition stored up for war so that open the gates to an enemy and you give him all So when Christ hath the heart he hath the whole man The heart is the way of entrance of God into the soul or into the whole man and hence it is said The Lord opened the heart of Lydia Acts 16. 14. That was it at which Christ knocked When God bestoweth his blessings on us he is said to open doors unto us as in Psa 78. 23 24. in Isa 45. 1 2 3. The Apostle calleth the grace of ministry The doore of utterance Col. 4. 3. So when we yield unto Christ and his Spirit and accept of his grace and the like it is to open the doore unto him as in Revel 3. 20. Now the knocking 's of Christ shew how earnest he is of enterance into
Church and City of God for the Priests and Levites kept of old the watch or charge of the Lord as appears in Numb 3. 7 8. And it is said in Isa 62. 6. I have set Watchmen upon thy walls O Jerusalem which shall never hold their peace day nor night c. But these Watchmen here seems to be such as are spoken of in Isa 56. 10. Blind watchmen and dumb dogs such as could doe nothing but rend and teare the flock of Christ Some understand by the Watchmen the Ministers of the Church and by the keepers of the wall Magistrates such as are called Gods Psal 82. 6. And these many times direct the point of the sword against the Church Ministers and Magistrates when they are filled with envy and malice at the graces of the Spirit in the Saints are both alike persecutors Now what it was that these watchmen performed against the Spouse and what their carriage was towards her is declared in the words following They tooke away the Vaile from me The Hebrew word here Translated Vaile or Scarfe hath its name of spreading because women spread 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Inde Hiphill 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Extendit expandit them over their heads to cover them and it hath its signification also of thinnesse because it was made of the finest and purest linnen that could be gotten Such Vails were worne of women in a double respect First For ornament and adorning as appears in Isa 3. 23. Secondly In token of subjection and obedience for this see Gen. 20. 16. Also Gen. 24. 65. 1 Cor. 11. 5 6 7. Then the taking away of the Veile notes 2. things 1. As it was an ornament as in the Old Testament a Vaile was that which covered women for modesty so it was an honourable Ornament They tooke away the Vaile That is that wherewith the Spouse was covered they tooke away that which made her comely and laid her open and as it were naked by calumnies and reproaches casting all the mire and dirt they could upon her They tooke away the Vaile of the Spouse when they tooke away her credit and esteeme when they lay open her infirmities and weaknesses So she was spoiled of her good name and reputation and counted among the light 〈◊〉 lewd women for so they used to deale with dishonest women disfiguring their faces stripping them out of their cloaths and taking away their faire Jewells as appears by Ezek. 23. 25 26. 2. As the Vaile is a token of subjection it 's taken away when they draw the Spouse from Christ and her subjection to him by false doctrines and humane traditions and inventions of men by pressing humane devices upon the Spouse and so take her off from observing those things that Christ hath given her in trust to observe Those that desire to sit high in the consciences of people and so make them undutifull they take away the Vaile of subjection from them making them to observe humane traditions more then Christs Commandements Now in that the Spouse is thus vexed and afflicted by these evill watchmen who were such as seemed to be in place of superintendency and ministry such as pretended at least to have the greatest care of her for these to smite her wound her and take away her Vaile this was most savage dealing and the very highest of persecution Hence Observe That those that seeme to be of great esteeme and of the highest Office in the Church preve many times the bitterest enemies of the Church Who were more bitter enemies in Christs time then the Scribes Pharisees and Priests And who were the greatest enemies of the Church in the time of the Prophets but false Priests and Prophets The persecuting Magistrate pretends he is in Gods stead as they are called Gods Psal 82. 6. They should governe as God himselfe would governe but alâ—s wofull experience tells us that they doe conerary to the truth As for Ministers they call themselves the Embassadors of Christ and therefore strengthen the feeble knees and bind up the broken hearted and the like But alas we see many of these turne the edge of the sword against the Saints The Prophets of God doe complaine of the wicked Priests in the time of the Law how they did afflict the godly And may not the same complaint be made still even now in the days of the Gospell how are the Saints still vexed with many of that Tribe What is the cause they be so much dlspleased Surely because the Saints seeke after Christ and that out of their way and order they will beare any disorder saving that men may be carnall formall yea and profane too and such are no trouble to their spirits like the blind Pharisoes if there be any excesse of ryot these watchmen can beare it well enough but if any seeke acquaintance with Christ and not in their way that is intollerable that is to their disgrace upon such they fall they beat and wound them yea they take away their Vaile they doe deface and dishonour them all they can for they make them as odious as they can they terme them that be Saints and seeke after Christ Hereticks Scihsmaticks Elasphemers and the like they lay all the most vile reproaches upon them they can devise Now for the Saints this need not trouble them when these things come to passe that such as pretend to have office and superintendency over the Church doe beat wound and disgrace her Did not the builders refuse Christ himselfe the head corner stone What marvaile then though they beat his Servants and vex his people How was Christ judged of the Priests and Pharisees in his time And this hath been the lot of the Church in all ages the Saints were called Hereticks and Schismaticks the Vaile was taken off O what cruelty is this What savage men are these that thus beat and wound the Spouse of Christ Yea marke well how they be They be the watchmen that pretend to be Ministers and Embassadors of Christ for to feed his flock who of all others should chiefly defend and comfort them now for these to beat and wound the Spouse and take away her Vaile this is intollerable wickednesse this is the highest impiety To conclude truth hath alwayes a saracht face falshood and formality for the most part goe under glorious attire as that of decency and uniformity and the like There is no question that such as are carnall Formalists Pharisaicall Professors would persecute Christ if he were in the flesh as now they persecute his imageand spirit in his Saints when they smite and wound and take away their Vaile from them Thus much for this time VERS 7 8 9 10 c. to the end of the Chapter I charge you O daughters of Jerusalem if ye find my beloved that ye tell him that I am sick of love What is thy beloved more then another beloved O thou fairest among women What is thy beloved more then another
Chariots that is yeilded me good and sure meanes to be carryed and borne up The peoples conversion unto Christ is called a bringing of them Vpon horses and Chariots for an offering unto the Lord Isa 66. 20. So that Christ is as Chariots to his people to help and sustaine them by his Spirit Chariots were used in warres Joshua 11. 4. and when God threatneth venegeance unto the wicked he saith he will come with his Chariots like a whrile-wind to render his anger c. And the Propets of old were called the horsemen and Chariots of Israel 2 King 2. 12. All which notes that they were for strength and support by these Christ is here said to carrie sustaine and succour his people Neither doth this only note the meanes of Christs comming to help his Spouse but in the following words the speed that he made The Chariots of Amminadab The Hebrew Amminadab signifieth my willing people or my princely and noble people that is As they that be my bounteous noble and free hearted people do the things that they doe cheerefully and therefore with the more expedition and speed then others so I came cheerefully and with a ready mind after I had once resolved upon the matter to see and comfort my Spouse Thus Christs people are said to be a willing people in the day of his power Psal 110. 3. that is they are sustained with a free or princely spirit The verse being opened let us observe hence First That Christ absenteth himselfe from his Spouse no longer then it shall be for her good For here he saith When I perceived not those things to wit the Vines to flourish c. My soule set me c. I was restlesse untill I came to visit my Spouse It is with Christ as it was with Joseph who though he refrained for a while from his Brethren yet he could not long conceale but he must disclose himself unto them so though Christ doth somtime seem to withdraw from his people for a while and that for their good yet he absents himself no longer then needs he must and after returnes with lager manifestations of his love and favour then before he shewed Secondly Observe When Christ comes to raise his people out of a low and darke condition he comes with power strength and speed My soule made me like the Chariots c. Chariots are for strength and speed Christ comes to comfort and support as with Chariots Thirdly Christs people are a bounteous noble willing and free hearted people These are they that follow the Lamb and serve the Lord freely and willingly and not of necessitie and constraint so it s said of Christs Subjects in Psal 110. 3. his people shal be willing in the day of his power then there needs no coaction or compulsion used to draw them to the obedience of Christ but they are drawne by the Scepter of his Spirit swaying their hearts by the sweet drawing of his Spirit and grace It followeth as before Christ had declared his purpose and resolution of his returning to the Church to comfort her and support her so now he sheweth what he spake when he came to her in the next verse VERS 10. Returne returne O Shulamite returne returne that wee may looke upon thee what will yee seem the Shulamite as it were the company of two Armies IN the former verse Christ declared his earnest affection and willingnesse to visit and comfort his people which thing is made more manifest here in this verse by the description he maketh of his recalling her and of the effects following Christs recalling of the Spouse is declared 1. By the manner 2. By the matter In the manner we may note First The earnest affections of Christ in that he doubleth his expression saying returne returne c. and this doubled twice to shew the earnestnesse and certainty of his desire Secondly By the Epithite Christ is pleased to give his Spouse calling her Shulamite which is from her peace and perfection As for the matter it is that the Spouse should returne to her former feeling and comfort in Christ and this is declared by the end to wit That we may look upon thee that Christ his friends may behold the beautie and glorie of the Spouse Lastly The effect of all is this that Christ and his friends doe admire her glorie which admiration is expressed by a question and an answer The Question is What shall wee see in the Shulamite The answer is as it were the company of two Armies Returne returne c. These are the words of Christ unto his Spouse who in seeking of him had as one would say gone beyond him And this calling of her back againe is expressed unto us under the similitude of an earthly man who as it were a farre off calleth and shouteth even as loud as he can by words and speech to bring back such as wander out of the right way hereby is signified the earnestnesse of Christ to call home his Spouse unto himselfe Hence Observe First That Christs voice is an effectuall meanes to convert us unto himselfe Christs voice speakes spirit and life to the hearers for his words are spirit and life And therefore Christ himselfe saith in Joh. 5. 25 28. That the houre was comming and then was when the dead shall heare the voice of the Sonne of God and they that heare shall live and they that are in the graves of sin ignorance earth and flesh shall heare his voice and come forth c. Secondly Observe When Christ calls any by his voice to returne unto him he cals earnestly and effectually When Christ commeth and calleth at the doores of our hearts he will take no deniall he will not be put off with any delayes or denials whatsoever but makes his voice to be heard and cals aloud untill we heare and returne unto him Here he doth as it were double and treble his speech by repeating the word returne foure times Now followeth the title he giveth the Spouse O. Shulamite Under this title he declareth the peace and perfection of the Spouse as Solomon which in Hebrew Shelomoh had his name of peace because he was a figure of Christ the Prince of peace and Jerusalem was also called Shalem or Salem Psal 76. 3. which signifieth peace Heb. 7. 2. So here the Spouse called upon to returne is named shulamite or Shulamitesse of her peace with God in Christ Now because this hath some reference to Jerusalem some doe apply this to the calling of the Jews as it 's foretold Rom. 11. 25. But wee may apply it to the new Jerusalem the generall assembly and Church of the first borne And then it notes the peace and perfections of the Spouse Hence observe That the Saints are perfect in peace and union with Christ Christ hath raised his Saints by the lively quickning voice of his spirit and hath made them sit together with himselfe in heavenly places Ephes 3. 6. And the
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
and in this affection most tenderly love me It is as if the Spouse had said there is a mutuall love between us as I love him so he loveth me as I belong to him so he belongs to me his love is the ground of mine and my love to him is the effect of his love Hence Note That the manifestation of Christs love to us is the cause of our love unto him His love is as the cause preceding and our love as the effect following after Thus the Apostle John testifieth saying We love him because he first loved us The Spouse declareth the same here the summe of her speech being thus much in effect seing my beloved hath set his affections so upon me freely loved me when I was lost and an enemy to him as in Rom. 5. when dead in sin Ephes 2. when I was altogether abominable Rom. 3. yea that his affection was towards me so as that he hath called me into the neerest fellowship with himselfe and doth sweetly imbrace me not withstanding all my fleshly actings is there not cause why I should be his Such abundant love doth cause love againe As the desire of a woman is towards her husband and the desire of a man towards his wife so Christs love and affection is towards his Spouse her desire is also towards him If the Spouse first apprehend the love and affection of Christ this love of Christ as the Apostle speaketh will constraine the Spouse to love Christ againe And now behold how forward and ready the Bride is to draw neer to Christ and to have the day of the marriage approach She is not the woman that she was before in the fifth Chapter where she made excuses and would not arise to open to Christ for now she calleth unto him to come to her and to walk with her as in the next verse VERS 11. Come my beloved let us goe forth into the field let us lodge in the Villages THe Lord had promised in the former Verses that he would goe up into the Palm-tree and take hold of her boughs he would dresse and prune his Church and she thereupon should become most flourishing fruitfull and delectable unto this here the Spouse offereth her service The Spouse doth not name the Palm-tree but Cypres trees and Vines but the matter is all one seing the Church is resembled by the one as well as by the other Then thus it is the Lord promiseth to draw neer his Spouse and to dresse and trim her and she offereth her selfe most cheerfully thereunto He will bestow his rich grace and presence upon her and she is brought to be on a flame of thirsting and desiring after the same Come my beloved These are words of exhortation and provoking as it were taken also from the love of the Spouse towards Christ more effectually to perswade the thing she desireth because men willingly commit themselves to the company and easily yeild to the requests of such as they take to be their best friends hence she useth this kind of exhortation or invitation Come my Beloved Let us goe forth into the fields Into the fields or into the Countrey a place of corne Vines fig-trees Pomegranate trees c. as Joel 11. 12. The Spouse speaketh this after the manner of men inhabiting Cities and having their farme-houses abroad in the Country whither they may walke for recreation and to see how forward the Spring is and whither the time of Summer or Harvest doe draw nigh but all this must be understood spiritually and mystically as if the Spouse should say I beseech thee doe not alone and by thy selfe walk out into the field and retire thy selfe but let us both walke together and be retired from the trouble and distraction of this world and flesh and walke into the field of sweet meditation and heavenly delight She addeth Let us lodge in the Villages This part of the verse is diversly read by reason of the diverse significations of the words used therein as the word turned lodge signifies also to remaine or continue also the word Cepharim doth not only signifie villages but Cypresse-trees So that the word is used in Scripture to signifie villages and also the Cypres The Greek turneth it by villages such common villages are distinguished from such Townes or Cities as are fenced in 1 Sam. 618. Now in this that the Spouse doth desire to goe with Christ and to lodg with him the fields in and villages doth note unto us that the Spouse is drawne off from all fleshly delight and from sheltering her selfe in any outward glorie or strength Hence note That the soule brought up to live in the light of God and in neere fellowship of Christ is taken off from the continuance or trusting in any outward glorie The Spouse desires not to goe with Christ into the fenced Cities and places of worldly delight and pleasure but into the Villages and fields and to lodge among the Cypres-trees that she may rise up early to goe to the Vines She is now wrapt and overcome with the desire and love of heavenly things that her minde and affections are carryed out of the world she will now lodge in a continuall meditation and delight of divine things yea she will dayly raise up her selfe to behold the fruit that doth spring from them The case is altered with the Spouse now from what it was when she was asleep in fleshly security and was loath to be raised up even when the flesh had so much prevailed upon her then these things of Christ these holy breathings out after him seemed to lie buried but now when the Spirit quickneth and raiseth her herheart is drawn off from fleshly glorie and prosperity and she desireth to lodge continurlly with Christ in the large field of heavenly delights Now the Spouse is sweetly imbracing of spirituall and heavenly things now she can stay among those heavenly joyes and comforts of her beloved And now behold how the Spouse doth proceed in this matter VERS 12. Let us goe up early to the Vineyards let us see if the Vine flourish whither the tender grape appeare and the Pomegranates bud forth there I will give thee my loves IN this verse the Spouse declareth what the benefit she and her beloved shall get by remaining or lodging all night in the Country Villages or amongst the sweet Cypres trees out of the Citie namely that they shall be ready early to make triall of that that they come and looke for Let us goe earely to the Vineyards saith the Spouse let us see whether the Vine flourish that is what appearings or likelyhood there is of the approaching of the time of marriage or of a neerer communion and fellowship with her beloved she addeth Whither the tender or small grape appeare Wee may reade the words thus whither the first small grape open it selfe The first grape is that which is first in sprouting and by opening it selfe is meant its appearance
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
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
hath of the spirituall anointing of his Spouse is that it farre excelleth all delightfull and sweet smelling odours in the world synecdochically signified by ointment of sweet spices one pleasant spicies or kind for all the rest Christ proceedeth in the commendations of his Spouse saying VERS 11. Thy lips O my Spouse drop as the honey-combe hony and milke are under thy tongue and the smel of thy garments is like the smel of Lebanon HEre are in this verse two things highly praysed in the Spouse First Her speech Secondly Her sweet savour Her speech is compared First To the sweet droppings that distill from the honey-combs in these words Thy lips drop as the honey-combs Secondly Her speech is not only most sweet but wholsome and nourishing which is expressed in these words Honey and milke are under thy tongue Lastly The sweet savour of the Spouse is commended in that it is added And the smell of thy garments is like the smel of Lebanon Thy lips drop as the honey-combe c. By the lips of the Spouse is meant her speech both private and publique whereby shee uttereth most sweet and delightfull words to wit of faith and holinesse such words of preaching his doctrines extolling his praises are as pleasing to Christs eares as the honey-comb it selfe is pleasant to the tast And he putteth the lips which are some of the instruments wherewith a naturall voice is framed and words are uttered for the speech it selfe or things spoken By this similitude of the honey-combe the word of God is praised in Psal 19. 10. where it is said that the judgements of the Lord are sweeter then the Honey-comb or the droppings of the Honey-comb that is that which commeth forth without pressing and is counted the sweetest and purest honey Now by this comparison is meant that as the sweet drops of Honey that distill from the Honey-combs so be the words that come from her mouth Hence Observe That the speech of the Saints in their prayers and praises are sweet and gracious Christ tells us That out of the abundance of the heart the mouth speaketh and a good man out of the good treasure of his heart bringeth forth good things c. The language of Canaan is a pure language and lips that are pure drop forth pure words When the heart is cleane the mouth speaketh pure things Where there are lying slandrous words taunts and revilings and much vaine babling these proceed from the evill treasure in mans heart But they whose lips drop as the Honey-combs have their Speech alwayes gracious powdered with salt to know how to answer every man Collos 4. 6. Even such as minister grace to the hearers Ephes 4. 29. As grace was powred into the lips of Christ Psal 45. 2. So by the communication of his grace the speech of his people is made gracious The Prophet complained That he was a man of polluted lips then the Seraphin flew unto him with a hot coale in his hand which he had taken from the Altar with the Tongs and touched his mouth and said lo this hath touched thy lips thine inquity shall be taken away and thy sin purged Isa 6. 5 6 7. All our sufficiency is of God as saith the Apostle 2 Cor. 3. 5. And therefore all holy speech proceedeth from him for none can say Jesus is the Lord but by the spirit of God 1 Cor. 12. 1. But now further the speech of the spouse is not onely most sweet but wholesome and nourishing which is expressed in the following words Honey and milke are under thy Tongue Honey and milke are for nourishment it is said of Christ in his Child-hood Butter and Honey shall he eate untill he have knowledge to refuse evill and doe good Isa 7. 15. The Land of Canaan is called in sundry places of the Scripture a Land that floweth with Milke and Honey meaning that it had abundance of all things profitable and pleasant for this life understanding by Milke things of necessary and profitable use and by Honey things of pleasure and delight and so the holy Spirit here doth meane the sweet comfortable and nourishing words of faith love and the like Also we may understand fit food for all sorts of Christians both for strong ones and weake ones Milke most properly belongeth to children as appears 1 Cor. 3. 2. Heb. 5. 12 13. And Honey to them of more strength as examples of the Scripture and reason it selfe teacheth in Jonathan Sauls Sonne 1 Sam. 14. 27. And in John Baptist Mat. 3. 4. Thus it pleaseth God in the Scripture to compare the doctrine of the Gospell which proceeds out of the mouth of the Spouse to Milke to Honey to Wine to Water and many such like things See Isa 55. 1. Psal 19. 10. By under the tongue seemeth to be meant the secret and inward parts as the mind and heart Thus David is said to exalt God under his tongue Psal 66. 17. declaring his uprightnesse and sincerity thereby It is said in Prov. 5. 3. The lips of a strange woman drop as an Honey-Comb and her mouth is more smooth then Oyle Now by this shee is said to intice men to folly and as it followeth in the next verse The end of her is bitter as worme wood sharp as a two-edged Sword her feet goe downe to death c. And the Apostle saith that some by good words and faire speeches deceive the hearts of the simple Rom. 16. 18. And the Psalmist speaketh thus The words of his mouth were sweeter then Butter but war was in his heart his words were softer then Oyle yet were they drawne Swords Psal 55. 21. And Adders poyson is under their lips Psal 140. 3. Of the wicked it is said Their throat is an open Sepulcher they have used their tongues to deceit the poison of Aspes is under their lips their mouth is full of cursing and bitternesse By these speeches are meant the deceitfullnesse of the wicked So on the contrary when it is said Honey and milke are under her lips it is meant of the sincerity of her graces So that the words of faith and holinesse which proceed from sincerity and uprightnesse of heart are very comfortable and nourishing words Hence Observe That the words of the Spouse which proceed from faith and sincerity are not onely gracious but nourishing words The Apostle Peter desireth the Saints to drinke of the sincere milke of the word that they might grow thereby 1 Pet. 2. 2. That is the word of the Spirit given out by the Saints The plenty of grace in the times of the Gospell is promised under the simily of abundanee of milke and that every one should eat butter and honey Isa 7. 22. Gracious and heavenly words proceeding from the Spirit of God in the Saints such administer grace to the hearers Ephes 4. 29. So much for the sweet wholesome and nourishing Speech of the Spouse now followeth the praise of her sweet savour And the smell of thy