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
it selfe but onely wee know and understand it according to the dispensations thereof Now the acts or the effects of Gods love in Christ are various and many viz. 1. His electing love whereby he hath predestinated a certain number of men that the glorious grace of God might be manifested in them see Ephes 1. 4 5 6. The Apostle saith God hath chosen us in Christ before the foundation of the world that wee should be holy and without blame before him in love who hath predestinated us to be adopted through Jesus Christ unto himselfe according to the good pleasure of his will To the praise of the glory of his grace whereby hee hath made us accepted in the beloved Here we see the first act of Gods love in choosing of his before the foundation of the world and that saith the Apostle according to his purpose Ephes 1. 11. 2. His redeeming love whereby he hath brought his from the bondage of sinne into glorious liberty and freedome Our redemption was a full testimony of his love as appears by these Scriptures following Gal. 4. 4. For when the fulnesse of time was come God sent forth his sonne made of a woman made under the law that wee might receive the adoption of sonnes So in Act. 20. 28. The Church of God which he hath purchased with his own hlood And in 1 Tim. 2. 6. The man Christ who gave himselfe a price of our redemption This was a plain demonstration of Gods love in Christ for saith the Apostle God shewed his love to us in that while we were yet sinners Christ dyed for us 3. Gods love of calling now there is a double calling an inward and an outward the outward is a bare propounding of the Gospel but the inward call is a spirituall enlightning whereby the soule is enlightned by the spirit of wisdome and revelation to know the hope of his calling Ephes 1. 17. And that whereby the soule is made able to apprehend him of whom it is apprehended Phil. 3. 12. This is that grace begotten in the will of man that being the proper subject of this grace by which meanes the whole man is converted unto God 4. We have Gods justifying love whereby hee doth free and discharge his people from sinne and death and accounts them righteous in Christ 5. His adopting love whereby he accepts the faithfull unto the dignity of sonnes John 1. 12. As many as received him to them he gave power to be made the sonnes of God to those that believe in his name Now Christ is the band of this union for by him we come to be made heirs of God Co-heirs with Christ Rom. 8. 17. This excellent dignity is procured for us by Christ as a Redeemer Gal. 4. 5 6. God sent his sonne c. to redeeme them that were under the law that we might receive the adoption of sonnes And because yee are sonnes God hath sent forth the spirit of his sonne into your hearts crying abba Father Observe here that the spirit of adoption is called the spirit of the sonne because the holy Ghost sealeth up our adoption in Christ so that through Christ it is made sure unto us 6. His sanctifying love whereby he doth free Believers from the filthinesse and pollution of sinne and restore in them again the image of God which consisteth of righteousnesse and holinesse Eph. 4. 24. 7. And lastly his glorifying love whereby he lifts up his people unto that state of life and glory and gives them an immortall inheritance where all comfort peace and joy shall abound and where they shall have the communion of the chiefest good viz. the love of God shining forth immediately upon their hearts Now though the loue of God in Christ be one intire single and internall act yet after the manner of our conceiving it is set forth by diverse externall acts or effects And wee must know that all these effects flow from that originall love of God these are but new acts proceeding from that eternall love of God which was in his own breast from eternity 6. Observe That the sence and feeling of Christs love is more excellent and efficacious unto Believers then all the most pleasant and delightfull things in the world The Church doth preferre it beyond all comparison of worldly things saying Thy loves are better then wine Now what is more pleasing and delightfull to the tast then fragrant wine yet Christ's love is the same and far sweeter to the hearts of Believers Wine is exceeding usefull and comfortable to man but Christ exceeds in his usefulnesse to the soule so that look of what use or vertue wine is to man of the same use and vertue is Christ to his people The properties or vertues of wine are such as these 1. Wine delighteth the heart of man Psal 104. 15. And in Eccles 10. 19. Wine maketh merry That is it doth refresh comfort and make glad the heart of man so Christ gives his people comfort and refreshment in the midst of feares and dangers Hee is that Shilo which brings tranquility and peace unto his Saints he refreshes them with living waters even with the sweet communion of his spirit and with the abundance of his graces 2. Wine causeth to forget affliction and misery Prov. 31. 6 7. In like manner the love of Christ causeth us to forget those things that are behind Phil. 3. 13. And the Apostle saith of himselfe that he doth now rejoyce in his sufferings Col. 1. 24. The sweetnesse and the joy that he found in Christs love did swallow up all the bitternesse and sorrow of his afflictions 3. Wine was used in the legal sacrifices and service of God Numb 15. 5. Thus was Christ's love manifested by a sacrifice in himselfe by which we draw abundance of comfort to our selves 2 Cor. 1. 5. As the sufferings of Christ abound in us so our consolation aboundeth by Christ This consolation is much more then was in all legall sacrifices which could never make him that did the service perfect as pertaining to the conscience Heb. 9. 1. 4. Wine enflames and overcommeth therefore saith the Apostle be not drunke with wine Ephes 5. 18. But saith he be filled with the spirit that is let the comforts and graces of Christ's spirit fill and overcome your hearts 5. Wine is put for all delicate comfortable or costly things in the world which the greatest sort of men doe use in their Feasts Isa 25. 6. The Lord promiseth to make a feast of fat things a feast of wines on the lees He alludeth to the practice of great Kings of the earth and delicate persons which follow their pleasures and have their sweet wines c. But yet they find not so much delight and comfort in their Feasts as the Saints do in the love of Jesus Christ Hence it is that the Church cryeth out with desire to enjoy her beloved rendring this reason that his love is better then wine that is better then
meant of eare-rings and Jewells which adorne the face as we have it in the Prophet I have decked thee with Ornaments I put Bracelets upon thine hands and a chaine on thy neck and I put a Jewell on thy forehead and ear-rings in thy eares and a beautifull crowne upon thine head thus wast thou decked with Gold and silver and thou wast exceeding beautifull c. Ezek. 16. 12 13. 14. Now the spirituall signification is one and the same according to either similitude And to the same end must that be referred when he saith Thy neck with chains of gold as may appeare in the places of the Judges before alledged We must know also that by the recitall of the particular parts doth recommend unto us the whole These rows and chains signifie the Ordinances wholsom Laws of God which were binding like chains directive to guide the Church as his goodly horse in the battaile Zech. 10. 3. and being managed and guided by Christ shee might overcome all her enemies And all the Ordinances of Christ were as so many Ornaments of Jewells and chains of gold to adorne the face and neck of the Church and also by her conformity and obedience to them shee becomes beautifull in the eyes of Christ and in the eyes of all his people Hence Observe That the observance of the Laws and holy rules of Christ doe adorne the Saints as pearles and chains of gold doe the outward man The doctrines instructions and councells of Christ received by his Church are as so many Ornaments unto her even as Pearles and Jewells are Ornaments in the Bridles of Horses This is that we have in Prov. 20. 15. There is gold and a multitude of rubies but the lips of knowledge are a pretious Jewell And againe My Son heare the instruction of thy Father and forsake not the Law of thy Mother for they shall be an Ornament of grace unto thine head and chains about thy neck Prov. 1. 8 9. The observance of the rules of Christ makes men orderly gracious holy and upright all which are comely Ornaments unto Beleivers patience humility love self-deniall these and such like graces are the pearles and Jewells of the Saints Secondly Observe That by the observance of Christs Laws the Saints are guided protected and made victorious Hence the Church is said to have her Cheeks comely with rows of Jewells or Ornaments upon her Bridle wherewith Christ guideth and directeth her Thus the Lord saith that he made Judah as goodly Horses for the Battaile Zech. 10. 3. That is he hath endowed his people with valour and strength so that they are as goodly War-horses who being managed and guided by the hand of God should be able to overcome and trample downe all their enemies Thirdly Observe That Christ hath not onely indowed his people with inward strength and valour but also with outWard glory and beauty In the former Verse he compared her unto Pharaoh's Charriot Horsesâ— in respect of her inward strength and vigour so here in this Verse for her outward deckings and Ornaments such as is the trimming of the horses Bridles and such like furniture of gold pearle and pâ—etious stones This is also demonstrated in Psal 45. 13 14. where it is said The Kings Daughter is all glorious within That is shee is honourable inwardly having the heart and inward man adorned with faith hope love c. and being inwardly indowed with spirituall strength shee is able to withstand her enemies And it is added Her cloathing is of wrought gold and shee shall be brought unto the King in raiment of needle-worke c. That is her outward cloathing should be of purled works of gold set with pretious stones This outward adorning of the Saints was figur'd out by Aarons Brest plate wherein there was Twelve pretious stones Exod. 28. 11. And the Garments of the Priests were holy made of white linnen all which did shaddow forth the outward beauty righteousnesse and glory of the Saints Vers 11. Wee will make thee borders of gold with studs of silver Christ having shewed the present happinesse of the Church in respect of her strength and comelinesse he now declareth what should be her future happinesse namely a further encrease of her graces and some addition of rich Ornaments Shee is richly decked already but her decking shall be yet more and more shee shall have the most excellent Ornaments of gold and silver which wrought together doe set forth each other In the words observe two things First the maker or framer of these works Wee spoken in the Plurall number Secondly the worke thus framed or made which is considered in two degrees 1. In borders of gold 2. In studs of silver We will make c. By the Plurall number wee most doe understand of the Father Sonne and Spirit as in Genes 1. 26. Let us make man which is meant of those three in Heaven the Father the word and the Spirit 1 John 5. 7. Hereupon he is called God our maker Job 35 10. and so the Apostle wisheth Grace and peace from the Father Sonne and holy Spirit Rom. 5. 7. And the Apostle speaking of the diversities of gifts in 1 Cor. 12. 4 5 6. saith that the diversities of gift are of the Spirit and the diversities of ministries to be of the Lord that is of Christ and the diversities of operations meaning the effectuall working of the Spirit to be of God Againe the effectuall teaching and Revelation of the glorious Gospell is attributed to the Father Son and holy Spirit as a joint worke belonging to them all 1. The Father revealeth the Mystery of the Kingdome thus Christ tels Peter in Mat. 16. 17. Flesh and blood hath not revealed thus unto thee but my father which is in heaven And againe saith he in Joh. 6. 45. It is written in the Prophets they shall be all taught of God every man therefore that hath heard and learned of the Father commeth unto me 2. The Sonne likewise teacheth the same glorious Mysteries unto men and is therefore called the Angell of Gods Covenant Malach. 3. 1. And saith he No man hath seene God at any time the onely begotten Sonne which is in the bosome of the Father he hath declared him John 1. 18. And therefore is said to be a Teacher sent from God John 3. 2. And the Lord which speaketh from Heaven Heb. 12. 15. 3. The holy Ghost is also a revealer of these Mysteries unto men hence the Apostle saith The Spirit searcheth all things even the deep things of God 1 Cor. 2. 10 11. And therefore it is called the Law of the Spirit of life Rom. 8. 2. The ministration of the Spirit 2 Cor. 3. 8. the revelation of the Spirit Ephes 1. 17. And no man can call Jesus Lord but by the Spirit 1 Cor. 12. 1. And so for the sending of the holy Spirit the Comforter the Father is said to send the holy Spirit For I will pray the Father saith Christ
and he shall send you another comforter c. And the comforter which is the holy Ghost whom the Father will send in my name c. John 14. 16. 26. And Christ saith that he will send the Comforter Iohn 15. 26. But when the Comforter is come whom I will send you from the Father c. The Father sends the Spirit in Christs name and Christ sends him from or in the name of the Father Lastly the Comforter is said to come of himself Ioh. 16. 7. Thus it was in the creation of the world Gen. 1. 1. God or Elohim created the heaven and the earth In which place the verb bara being of the singular number doth signifie the most simple essence of God and the Substantive Elohim being of the plurall number notes out unto us the Father Sonne and Spirit So all the works of creation redemption calling glorification are joyntly and also variously and promiscuously attributed to the Father Son and Spirit So here we will make c. The Father Son and Spirit do joyntly work in the adorning of the soule Hence observe First That workes of grace are very glorious works The excellency of the worker sets forth the excellency of the work God made all things very good at the first And as for man let us saith God make him in our owne image which phrase in our image signifieth the unity of the essence of God now this image was very glorious and is called the glory of God Rom. 1. Now all the works of God are glorious The heavens declare the glory of God and the firmament sheweth his handy-worke Psal 19. 1. But much more glorious is the work of grace or the new creation made upon the soule which is the renewing of it according to the image of God Col. 3. 10. And a changing of the soule into the same image 2 Cor. 3. 18. This image is a glorious image and it is a glorious work to frame it upon the soule This work is so glorious that it commends the work-man and framer thereof and the worker of this grace is so glorious that his worth magnifies the works that he doth Secondly observe That all our graces both in the beginnings and encreasings of them are from God Christ is called the beginner and finisher of our faith Heb. 12. 2. He is the Alpha and Omega the first contriver and the last finisher of all our work hee that hath begun a good worke in us is the same that must perfect that worke untill the day of Christ Every good gift as also the increase thereof is from God Jam. 1. 17. The Apostle attributes all praise to him that is able to doe exceedingly abundantly above all that we aske or thinke according to the power that worketh in us Eph. 3. 20. It is a magnificent power that worketh in us and that power only can worke abundantly more for us As our bodies came naked into the world so did our soules Ezek. 16. 4. It is the Lord that decketh and adorneth us with grace vers 12. 14. It is from Christ we must receive gold to enrich us and white raiment to cloath us Rev. 3. 18. We put on the new man as garments which are additions to our nature given us of Christ wee are poore it is hee that doth enrich us naked he cloaths us deformed he beautifies us miserable he makes us happy in a word he works all our works for us Borders of gold with studs of silver Now we have the work it selfe commended to us in two degrees 1. In borders of gold 2. In studs of silver Borders or rowes the word is the same that wee had in the former verse and signifies an orderly disposition of things setting of them in frame and order as in a row Rowes of gold The word Zahab is rendered gold from the clearnesse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Aurum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Splendor coeli qui similis est colori auri and brightnesse of the colour of it for the clearing of the Heavens comming from the North is like the colour of gold This sheweth the excellency of the matter from which this form is made to wit of gold Rows of gold he spake of rowes in the former verse but here hee addeth rowes of gold which implyeth an addition and enlargement of grace With studs of silver The word translated studs signifies some little point or print fathing coming of fixing or fasting a thing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vnde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Punilum a figendo vel insigendo plurali 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Puncta Buxt in lex 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Greek translation readeth it thus wee will make likenesses for thee with prints of silver The Apostle useth the word stigmata marks speaking of suffering hee calls them the marks of the Lord Iesus Gal. 6. 17. Some understand here by the borders of gold the foundation of a Christians hope the very ground work of his faith and the studs of silver to be the superstructure put into the edifice or building according to that of the Apostle where he exhorteth the Hebrewes not to stay at the foundation or ground-work but to goe on to perfection Heb. 6. 1. And because wee are saved by the foundation and not by the edifice built thereon according to 1 Cor. 3. 10. So referring the first to our justification and the second to our sanctification as to the fruits flowing from our sanctification that is works of sanctification Others understand the words for the increasing of graces and the bringing of the Saints from glory to glory 2 Cor. 3. 18. From one degree of grace to another and this is taken from the nature of Gold because it will be beat out to a very large substance And as for the prints of silver they make it an allusion to that place in Prov. 25. 11 12. where it is said a word spoken in his place or aptly is like apples of gold with pictures of silver As an ear-ring of gold with an ornament of fine gold so is a wise reprover upon an obedient eare Which doth declare unto us that reproofs well given and well taken are as beautifull ornaments unto the Saints Or wee may understand it of the glorious Ordinances and graces that should be dispensed in the times of the Gospel and how they should far exceed those carnall ordinances under the Law according to this the Lord speaks in Isa 60. 17. For brasse I will bring gold for iron I will bring silver and for wood brasse for stones iron c. This was a promise that the Lord in the dayes of the Gospel would make all things better and make a through-alteration of Ordinances hee would demolish all carnall Ordinances and set up those that are spirituall We may understand the words to be a promise of a new supply of graces and strength that Christ would give unto his Church or of the glorious ordinances and graces
come now to the sense of the words of the text as they lye Thou art beautifull O my love as Tirzah comely as Jerusalem terrible as an Army with banners In this generall description of the glorie of the Spouse by which Christ maketh her glorious unto himselfe he doth commend her by comparing her to two goodly Cities 1. To Tirzah 2. To Jerusalem In the next place he doth commend her terrible fortitude when he saith Shee is terrible as an Army with banners Thou art beautiful O my love Christ having met with his Spouse who laboured and sought to finde him doth after the manner of lovers declaring his great affections marveilously commend her beauty wee must understand this in a spirituall sense for the Spouse hath no beauty but she receives it from Christ so that Christ doth but commend his owne beautie in the Spouse Now as this respects Christ it propoundeth unto us the manifestation of his unfeined and continuall love towards his Spouse Or if we respect the Spouse herselfe then this commendation is for her comfort as if Christ should say thinke not that that surpassing beauty of thine is decayed or that I have cast off my love and liking towards thee by reason of thy former discourtesies and negligence I doe not disdaine and scorne thee for thy spots and defilements but as I said before in chap. 4. 1 2. So I even now affirme the same still thy beautie and thy favour is most acceptable and delightfull to me Hence Observe first That Christ's love towards his Saints is a beautifull and continuall love Christ doth not sometimes love and sometimes hate but whom he loves once he loves to the end Although the Saints offend Christ often yet he loves them still he only purges them and heales them of their spirituall maladies which cannot be done without some smart but he doth not a whit lessen or detract his love from them though his people come upon him every day for new favours and new supplyes yet his goodnesse is never wearied or tired out The love of Christ towards his Saints never decayes or waxeth cold like the stone Asbestos of which Solinus writes of that being once hot it can never be cooled againe The love of Christ is like a fountaine overflowing and never Jul. Solin Poly histor Cap. 12. dryed up yea though thousands millions of his Saints presse upon him at once yet he hath enough for them all for the fountaine of his love is never emptyed Secondly note That Christs love towards his Saints is not only everlasting but an exceeding great and magnificent love Here behold the greatnesse of the love of Christ who doth quite forget all offences committed against him as if they had never been he doth not so much as once upbraid his Spouse for her unkinde dealing it 's without question the Saints having experience how sweet the Lord is being made partakers of his great benefits when the flesh prevailes upon them are much dismayed fearing that now they cannot be beautifull and deare in his sight Now they have deformed themselves how should he love and delight in them Here is therefore a speciall comfort ministred that those breathing after his presence he doth refresh them he doth imbrace them he doth love them he doth commend them and delight in them even as if they had never done evill against him what a sweet gracious and exceeding love is here who can expresse the riches of this grace who can be able any way to set forth this bountifulnesse of the Lord Now this beautie which is thus set forth in general whereby the Spouse is commended by comparing her in respect of her glory to two famous Cities 1. To Tirzah 2. To Jerusalem Thou art faire as Tirzah Tirzah is the name of a most pleasant Citie in the coasts of Israel scituated upon the River Euphates where after that the Kingdome of Israel was rent from the house of David Jeroboam the King of Israel built his Palace or dwelling house there it being the most pleasant place in all the borders of Israel of this Citie you may reade 1 Kings 14. 17. also 15. 21. and 16. 6 c. This Citie was the dwelling place of one of the 31. Kings whom Joshua conquered Josh 12. 24. It hath its name of pleasantnesse or wel-pleasednesse being derived of a word that signifieth to accept or like of because it did by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Voluit bene volus delectatus placatus reconciliatus fuit acceptavit contentus fuit the pleasantenesse and beauty thereof draw all men as it were to the liking thereof which shews it to be a goodly pleasant place such as Kings delight to dwell in A like beauty is here ascribed to the Spouse being made faire and beautifull in her beloved by the indwellings of God and his glorious spirit the Father Son and Spirit these take up the soul for a Pallace or delightfull place to dwell in so that the souls of the Saints are made glorious by the indwellings of God when he sets up his Throne there and doth administer life spirit and glory It 's added Comely as Jerusalem As for the beauty of this City we have it much commended in Scripture where it is called the praise of the whole Earth Isa 62. 7. See also Psal 122. 3. 48. 2 3 c. It was the place where the Lord chose to dwell and had his Temple built there on Mount Sion and the Church under the New Testament is called Jerusalem holy and heavenly Revel 21. Besides forreigne Writers report it to be the most famous See Plln. Hist Lib. 5. cap. 14. City in the East Jerusalem signifies in the Hebrew the sight of peace Thus we see the beauty and glory of the Spouse set out unto us by Earthly similitudes And though it be true indeed that none of these things can sufficiently declare the same unto us yet we may perceive that the Scripture hath not onely taken the most excellent things of the Land of Judah and Israel but of the whole world to set forth the same unto us that so under these earthly resemblances he might the better make us who are very gross and dull to conceive of heavenly and spirituall things Now in that the beauty glory and splendour of the Spouse is set forth by these two pleasant and famous Cities which were both places of renown So then comparing the Spouse to Tirzah which was the Kings Pallace it is as much as if he had said I will dwell in my Church I will be neer her and make her the place of my residence And as for Jerusalem she is not onely commended for her sanctity that she is the holy City but also for her peace and glory above other places Hence Observe That the Spouse is made glorious by the presence of Christ and by that peace and tranquillity that accompanies the same The Spouse is glorious by the presence and indwellings
AN EXPOSITION On the whole booke of Solomons SONG Commonly called the CANTICLES Wherein the Text is explained and usefull Observations raised thereupon By John Robotham preacher of the Gospel PSAL. 45. 13. The Kings daughter is all glorious within her cloathing is of wrought gold EPHES. 5. 32. This is a great mysterie but I speake concerning Christ and the Church London Printed by Matthew Simmons in Aldersgate-street next doore to the guilded-Lyon 1651. To the HONORABLE COLONEL DOWNES Esquire A Member of the Honourable House of Parliament Justice of the Peace and Deputy Lievetenant of the County of Sussex Much Honoured Sir THe experience that I have of your candour and ingenuitie emboldens me here to prefix your name not from any worth in the worke performed on my part but in respect of the subject mattter of this book which is a declaration of that mutuall intercourse and vicissitude of divine love passing betweene Christ and the Church his Spouse set forth by a most sweet and comfortable by a most excellent and ravishing Allegorie of a Marriage-Song Marriage being the most joyfull passage of all our life and a Song being the highest expression of joy by this amiable resemblance is the souls spiritual conjunction with Christ most lively delineated Oh! the superemin nt excellency of divine love t is the glorie of God the joy of his heart t is the fulnesse of Christ his Crowne and dignitie t is the worke of the Spirit in all its operations t is the Song of Angels and their continual delight t is the sourse and spring of true happinesse to all Saints the Sanctuary and support of their dejected soules This opens the Fathers bosome draws forth the affections of Christ and melts mens hearts into each others the sweet sense whereof is the breath of our nostrils and the life of our union with him Noble Sir I have but three words to speake The first is of you the second to you the third for you That of you is to testifie that as the Lord hath called you to high and honourable imployment so he hath raised your Spirit suitable to the worke in hand wherein you stood as a Rock immoveable in the middest of stormes and tempests having like Obed-Edom owned the Arke when few would owne it ventring all that was dear unto you accounting godlinesse the greatest gaine when others have reckoned it their losse esteeming that your honour that others have deemed their shame Though it be granted that Truth needs no Patron veritas stat in aperto campo being better able to support honour and advance us then we can that yet thrice happy and blessed are they that owne it therefore the more you engage for Truth the more will truth dignifie and advance you Whatsoever you expend for Christ in Christ you shall find it againe and shall receive your owne with the greatest advantage The Philosophers expression of good is Bonum est-sui communicatum Good is communicative the more good therefore you shall expend the more shall you discover a principle of goodnesse to dwell in your heart flowing from the fountaine of fulnesse distilling from Christ And that you have engaged me with many undeserved favours I should be ingratefull either to deny or forget them though I cannot make you a retaliation Nihil dat quod non habet yet that you may know kindnesses are ner forgotten in a thank full breast give me leave to present this as witnesse and testimony of my gratitude to you-wards being confident you will receive it as I present it with the spirit of love That to you is that you would fix your affections upon and let the whole streame of them runne unto that only delectable and love deserving Object Christ who is the glorie of all delights and abstract of all praises It s the nature of true joy to delight it selfe in some solid good and there is no good can be compared cum summo bono with that only chiefe and eternall good that is treasured up in Christ When wee suffer the creatures to steale away our affections we not only lose the right use of them but thereby bereave our selves of true comfort in God render our selves dishonourable in the eyes of good men and unprofitable to our selves for though the creatures may serve us yet they cannot love us t is only Christ that can make sweet returnes of love for our love In which gracious manifestations of Christ our hearts are made a Spring of living waters a garden of spirituall delight the musick of heavenly joyes the treasure of divine comforts and by the impressions of that heavenly love and the sweet glimmerings and flashes of light life and glorie in Christ our soules are abundantly refreshed and satisfied as with marrow and fatnesse Then Sir this will be your Crowne and glory this is that will heighten your spirit ennoble your minde enlarge your heart and make you most acceptable to God precious in the fight of men and exquisitely carry you through your weighty imployments It is said of Solomon that excellent Sonne of wisdome that his heart was as large as the Sea viz. in judgement and understanding so shall your judgement wisedome and understanding be enlarged according to the largenesse of Christs love living in you The Jewes were to offer those creatures in sacrifice unto God which the Nations worshipped for their God so though other men fall downe and doe hommage to the creatures yet let it be in your heart to sacrifice them all unto the Creator Surely man is never more straightned then when he is bound and pent up in the narrow compasse and scantinesse of earthly things for let his heart stoop never so low the World fals beneath it and let him advance the world to the greatest height his heart is still above it But in relation to Christ cujus contrarium verum est the matter is farre otherwise for when mans desires and affections soar never so high as an Eagle still Christ is above them fils them answers them yea he doth exceedingly heighten enlarge and abundantly satisfie them Sir I shall conclude with a word for you expressing the desires of my spirit on your behalfe that the Lord would be pleased to fill your precious soule with the exceeding riches of his love grace and favour and cause his glorie to shine upon you so as to transforme you into the image of his glorie that the sweet kisses of Christs lips may be more precious to you then fragrant wine and his name then the richest oyniment that the senses of your soule may be more refreshed with his redolent sweetnesse and filled more with his redundant fulnesse then withall the most delightfull things in the world yea that Christ would please to lodge all night betwixt your Breasts continually dwelling in your heart and affections and that he would come into your soule as into his garden to eate his pleasant fruits his honey with his honey-comb and
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
love and affection wholly and entirely towards him alone To this purpose tends that of the Prophet when he prophesies of a remnant that should forsake idolatry he saith At that day shall a man looke to his maker and his eyes shall have respect to the holy one of Israel and he shal not looke to the Altars the work of mens hands neither shall respect that which his fingers have made either the groves or the images Isa 17. 7 8. In that he nameth groves images he hath respect to the diverse sorts of places which they had to worship their Idols their groves and shady places were such as they used in the heate of summer and their sunne-images set in sun-shiny places which they made use of in colder weather by these two therefore are all sorts of Idols and idolatrous services designed but the Prophet tells of a remnant that should escape all these and should look to the holy one alone They then that embrace the doctrines and inventions of men worshipping stocks and stones they commit abominable whoredome according as the word of God chargeth them Such as imbrace this world be called adulterers and adulteresses Jam. 4. 4. And covetousnesse which is idolatry Col. 3. 5. And such as did forsake the Lord their eyes went after their idols Ezek. 20. 24. And such are called eyes beholding strange women Prov. 23. 33. Those then that will be faithfull unto the Lord and be beautifull in his sight must have doves eyes they must with a single eye of faith looke upon Jesus Christ and love him and stay upon him alone and not upon the world or upon riches honours pleasures or any worldly contentment whatsoever The corporall eye must be like the Dove for simplicity and chastity this eye as our Saviour teacheth Matth. 6. is the light of the body and without the eye there is nothing but darknes in the bodie it is the window of the bodie which if it be not carefully watched will be a great inlet of evill The mentall eye which is the eye of the soule must also assimilate the Dove in all simplicity and so much the rather must the mind be simple chast innocent because it is the light of the soule and it sitteth at the soules helme steering all the outward senses according as it's selfe pleaseth And for those that are personall eyes the Ministers of the Gospel they should prepare the Church for one Husband even to present it as a pure Virgin unto Christ 2 Cor. 11. 2. To conclude the eye of the soule is the light of the soule and that is faith the delight then that Christ taketh in his Saints is the beauty of this eye of faith and this beauty shall never decay but wax more and more beautifull So much for the commendations given by Christ now followeth the like praise which his church returneth to him again VERS 16. Behold thou art faire my beloved yea pleasant also our bed is greene THe Church doth expresse the great liking she hath of Christ's beauty and thus she doth 1. By returning back his praise saying Thou art faire c. 2. By amplifying and enlarging his beauty or by adding to his praise by his amiable delectablenesse whereby he enflameth her heart yea pleasant As for the last clause Also our bed is green I think it is to be joyned with the last verse being a part of that joynt praise which belongeth both to Christ and his Church unto which I shall refer it Behold thou art faire c. The Church returneth the word Japhet faire unto Christ as if she should say yea rather thou art faire and whatsoever beauty I have I have it from thee I am Iaphet faire but it is because thou art Japhet fair my fairnesse springs out of thee who art the fountain of spirituall beauty and hast not the Spirit by measure John 3. 34. But in such fulnesse that of thy fulnesse wee have all received and grace for grace John 1. 16. Christ is the fairest of all the sonnes of Adam Psal 45. 2. From whom the Church receiveth all her fairnesse and beauty so that shee doth not assume the praise unto her selfe but giveth back to her Beloved from whom she had received it and unto whom it was due according to the practice of the Church in Psalm 15. I. Not unto us O LORD but to thy Name let bee the praise Shee addeth the praise of his amiable delectablenesse Yea pleasant The Church addeth another Epithite of love saying thou art Nagnim turned of the Greeks 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Jucundus amabilis decorus gratus fuit which implyeth the very spring or flowre of beauty a tearm far before the former which signifies pleasant amiable delightfull beautifull Now the Covenant which the Lord made with his people in Zech. 11. 10. is called beauty or pleasantnesse And Moses desired that the beauty of the Lord might be upon them in the performance of his Covenant Psal 90. 17. And David desireth to remain in the house of the Lord all the dayes of his life that hee might behold the pleasantnesse of the Lord Psal 27. 4. Now all these things were fulfilled and compleated in Christ who by his heavenly Doctrines and words of grace and consolation to his people doth become sweet as the honey comb unto them and very pleasant All Christ's administrations of the covenant of grace are his staves of beauty and pleasantnesse From this high commendations of the Church given unto Christ Observe First That Christ is the fountain of all that spirituall beauty of the Saints As Christ had commended her graces so shee praiseth him for the cause of those graces For it is cleare that the Church hath all her beauty ornaments from him it is he that washeth her and makes her glorious Ephes 5. 26. It is most true that the beauty and glory of the heavenly new Jerusalem is exceeding great as it is set forth Revel 21. Yet the glory of the Bridegroom Jesus Christ far exceeds in beauty even as much as the Ocean doth the lesser streams for he is the fountaine of all glory and beauty Hence it is the Church returneth this praise unto him for he indeed is fair and comely Who can set forth the glory of Christ who can describe his beauty and comelinesse Not the carnall men of the world in whose account Christ had no forme or comelinesse upon him Isa 53. 3. And in respect of his depressed condition in the world and by reason of his deep sufferings his visage was marred more then any man and his forme more then the sonnes of men Isa 52. 14. Therefore hee was rejected of men Isa 53. 3. Hee was scarce deemed worthy the name of a man hee had no respect or estimation in the eys of the men of the world these see not his beauty and therefore praise him not but the Saints doe glory in Christ's beauty and comelinesse
it Thy love is fixed in the Table of mine heart The Hebrew is but one word and used onely in this place and signifieth a most ravishing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In pihil Incordiastime rapuisti animum meum vel traxisti animummeum and delightfull drawing of the heart by love I cannot expresse it neerer the Originall word then to say Thou hast unhearted me that is in effect thus Thou hast wounded or taken away my heart from me thou hast even ravished and overcome me with thy love Christ speaketh here to his Spouse as a man overcome with love for it doth exceedingly set forth the passion of love when the Bridegroome shall tell his Bride that shee hath gotten away his heart Hereby appeareth the super-abounding love of Christ towards his Spouse in that there be not any words sufficient fully to expresse the same Hence Observe That Christs heart and affections are exceedingly taken with his people Hence it is said that the Lord will rejoyce over his people as the Bridegroome rejoyceth over the Bride Isa 62. 5. Like unto this is that where the Lord saith in Zeph. 3. 17. The Lord thy God in the midst of thee is mighty he will save he will rejoyce over thee with joy he will rest in his love he will joy over thee with singing That is he will rest well-pleased and much delighted in his love and he will rejoyce over his Spouse with the highest pitch of joy yea he will rejoyce with singing which is the highest expression of joy and delight So then the heart of Christ being thus taken is meant his exceeding love whereby he rejoyceth over his people according as it is said in Isa 43. 4. Since thou wast precious in my sight thou hast been honourable and I have loved thee c. Thus Christ hath declared how neer and deare his Spouse is unto him by the simpathy of like mind and affection which is betweene him and his Church Now it followeth that he shews how neerly they are related one to the other by the band and consanguinity and conjugall amity My Sister my Spouse My Sister so Christ calleth his Church out of that respect and love he bears unto her We are told in Heb. 2. 11. That both he that sanctifieth and they that are sanctified are all of one for which cause he is not ashamed to call them brethren This tearme needs no explanation but let us observe hence That Christ stands neerly related to his people as a Brother c. This relation of brotherhood betweene Christ and his people is two-fold 1. By the right of nature as the Apostle saith Forasmuch as the Children were partakers of flesh and blood he also likewise tooke part with them that he might destroy through death him that had the power of death which is the Devill for he in no sort tooke on him the nature of Angells but he tooke the seed of Abraham wherefore it became him in all things to be made like his Brethren Heb. 2. 14. 16. So that Christ tooke our nature and was cloathed with our flesh to be made like unto us his brethren and in the same flesh The second right is of adoption for it is said when the fulnesse of time came God sent his sonne made of a woman and made under the Law that he might redeeme them that were under the Law that wee might receive the adoption of Sonnes Gal. 4. 45. And againe the Apostle saith As many as are led by the Spirit of God are sons of God Ro. 8. 14. whence the Apostle reasons thus If wee be Children we are also heires annexed with Christ Rom. 8. 17. So that the Saints lay claime to the riches and treasures of glorie by right of adoption and brother-hood with Christ Thus much for the band of consanguinitie That of conjugall amitie followeth My Spouse Christ calleth his Church Spouse named in Hebrew Callath of the perfection of her attire and ornaments as was intimated in verse 7. of this Chap. The Spouse is one that is alreadie maried unto her husband so that this title of Spouse shews how the Church is to Christ The Spouse is most deare to her husband saith Solomon for she is the crowne of his head Prov. 12. Hence Observe That the Church is the Spouse of Christ Hence it is that she is called the bride the Lambs wife who is prepared as a bride adorned for her husband Revel 21. 2. 9. And the Lord saith I have married thee to my selfe in righteousnesse judgement mercie and compassion Hos 2. 19. Wee are not to take the words in a carnall sense but that God hath framed words to our capacitie only for what termes could be more effectuall to expresse his love then the names of Sister and Spouse The last thing in this verse wherewith Christ was so much taken in his affections with his Spouse is by the commendable things which he saw in her which made him so to fix and ground his affection First The comelinesse of her person Secondly The ornaments wherewith she is decked With one of thine eyes and the chaine of thy neck With one of thine eyes or one looke from thine eyes The eyes of the Spouse were commended in verse 1. where they were likned to Doves eyes for being simple chast pure by this is meant the chast eye of faith whereby the Saints looke up to Christ Hence Observe That Christ is much taken with the least looke of faith from his Saints For Christs beholding of the faith of the Spouse it maketh such deep impressions in him of her idea and forme of beautie that his affection is so rooted in her heart that it cannot be removed nor concealed It is added And the chaine of thy neck The chaine of the neck is an ornament added to naturall beautie and doth often signifie Gods Laws and Ordinances as appeares Pro. 10. 9. and also signifies the graces of the Spirit and fruits of faith as was opened at large in chap. 1. 10. So he meaneth by the chaine of the neck the ornaments of the Spirit and of grace which is the Law of Christ in the inner man Hence Observe That it is Christs owne graces in the soule that he is so much affected with in his Saints God cannot delight in any thing besides himselfe and therefore it is the manifestation of himselfe in his Saints that draweth such high expressions of love and delight in him towards them Therefore he indueth his Church with gifts of his owne spirit to make her seeme beautifull where he saith I have cloathed thee with broidered worke shod thee with badgers skins girded thee with fine linnen covered thee with silke decked thee with ornaments put bracelets on thy hands and a chaine upon thy necke Ezek. 6. 10. By these outward ornaments are meant the inward graces of the Spirit which proceed Si ergo dona dei sint bona merita non deus coronat merita tua tanquam
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