the same the praise may be given 7. We see what prudence Pastors should have and not ever to be sonnes of thunder or as upon â—ball to denounce threatings but sometimes and to some persons to speake as from Gerizim and not come with the terrors of Sinai but the comforts of Sion lest they break the bruised reed and quench the smoking flax contrary to their Masters practice and eeke affliction to the afflicted whereas rather they should bind up the broken heart minister the oile of gladness to the spirit of heaviness or as here stay the flaggering soul with flaggons and comfort her with apples who is sick of love 8. From the reason which she gives of her desire to be stayed with flaggons and comforted with apples because she was sick of love we observe that it is not uncouth to see the dearest children of God to be subject to spirituall swoonings faintings and desertions as we see c. 3. 5. and here and to be sensible sorrowfull and solicitous therefore Yea I may say happy are they who are so soul-sick and most erronious is the blind worlds judgment of such who think them the contrary 9. Her sickness is here called love-sickness in respect of the vehemency thereof where with she was inflamed where we see not only whereon or on whom the love of every godly soul is set but that their love of Christ is not a lukewarme love but a fervent love kindled by the fire of Gods spirit and joyned with a fervent zeale of his glory whereby they preferre him to all things and the love of his truth yea to their very lives which is not deare to them in comparison of him or it when they are called to hazard the same for his name 10. It is she only who is thus love-sick that calls for these flaggons and apples that are mentioned to show unto us that such only hunger and thirst after the word of God and to these only the same is sweeter then hony and the Hony comb as David sayes Psal 19. and Mary Magdalen shews and therefore it is no marvell to see a Soul wherein the love of Christ was never yet setled to have small or no appetite to the word of God or delight therein Verse 6. His left hand is under my head and his right hand doth embrace me The church having called before for staying and comfort at the hands of the ministers of the Word here finding and feeling straightwais Christs help like a loving husband taking about her as the Apostle showes Eph. 5. 29. she acknowledges and confesses that all the efficacy and chief application is from the Lord himself Saying his left hand is under my head and with his right he doth embrace me Now hand is sometimes put in Scripture properly for the member of the body so called Gen. 19. 16. And sometimes figuratively and when it is applyed to God as here it signifieth sometimes God effectuall purpose of things to be done as Act. 4. 28. 2. Sometimes Gods actuall power in performance as 2. Chron. 6. 15. 3 His help and furtherance of others in performance of his good-will as Ezra 8. 18. 22. and Neh. 2. 8. 4 His power resisting and disappointing yea destroying his enemies who do oppose and delivering his owne Ezra 8. 31. Exod. 15. 6. 5 His bountifull providence towards all and chiefly towards his owne Psal 145. 16. 1 Chron. 29. 16. 6 His gracious protection Isay 49. 2. 7 His upholding with strength and comfort as here and Ps 37. 24. and 18. 35. Also we have in Scripture a creating hand of Gods Job 10. 8. 2 A redeeming hand Luk. 1. 74. 3 A conducting hand Ps 73. 23. and 4. A receiving up hand or manus suscipiens Ps 31. 5. In like manner hands of mercy offering Isay 65. 2. and a hand of justice punishing Heb. 10. 31. Likewise a right hand as here embracing and a left hand supporting both comfortable to the godly but the left hand dreadfull to the wicked Matth. 25. 41. Of these two hands sayes Bernard Laevâ levat dextrâ suscipit in laeva miserationes et merita in dextra remunerationes et praemia Or as Solomon sayes length of dayes are in her right hand speaking of wisedom and in her left hand riches and honours Pro. 3. 16. But simply to looke here to the mind of the Holy Ghost howsoever some expound these two hands to be the old and new Testament compassing the soul about with the divers comforts that are in them as a left hand under and the right hand embracing one above do compasse and clasp the body yet both these hands of his signifies that all that Christ is his god-head and man-hood natures and offices life and death buriall and resurrection ascension and coming againe to Judgment all these by the powerfull application by the spirit of grace and faith applyed to the love-sick soul afford great comfort and refreshment Observations 1. We see Christs great love who leaves not his own in their infirmities or straits corporall or spirituall but is neer unto them and present with them even in the greatest seeming desertions to support and stay them when with Peter they are as it were sincking or as it is said Matth. 8. 25. ready to perish and who applyes himself unto them and embraces them as Elisha 2 King 4. 34. applyed himself to the Shunanites child to revive him or as for the comfort of the dejected prodigall his father ranne unto him embraced him and did kisse him Therefore let us still relye on his more then fatherly tender care and say with David Ps 119. 116. Uphold me according to thy word that I may live O Lord and let me not be ashamed of my hope in thee 2. We see that the flaggons she sought to be stayed by them and the applâ—s for her comfort availes not to preserve her from swoonings nor raising up againe till he put his left hand under her head and with his right embraced her to show thereby unto us that except with the outward ministry for comforting raising or strenghning a soul himself concurre by his inward efficacy and powerfull work of grace all what Paul or Apollos or any such could do can no wais availe It is therefore that which we specially should beg and desire 3. Here we have a notable comfort that he embraces her when she is so weake and in a swoond that she cannot imbrace him and therefore although our spirituall fainting be great and our faith so weake that we are so farre from being able to hold fast and with Jacob wrestle for a blessing that our grip seems altogether to be loosed and we beginne to sinck as it were yet be of good comfort that we do not so much apprehend as our safety stands herein that we are apprehended and gripped unto or held up by the hand of the Almighty and out of whose hand none is able to pull any one of his sheep 4. She
of the love of God wherewith he first loved us and which love is the Christians tribute due to his God who sayes My sonne give me thy heart and may be the Lords questionary tryall to every soule to know if it be his as our Saviour said to Peter Lovest thou me and If any man love not the Lord Jesus sayes the Apostle let him be accursed 1. Cor. 16. 22. Of this love we have to consider 1. what it is or quid sit 2. The sorts thereof or quotuplex sit 3. The properties of it or qualis sit 4. The marks or tokens thereof 5. The fruits and effects of it and Lastly the motives or perswasions thereto First then this love is a holy affection of the heart wrought in the elect by the holy spirit whereby out of the sense of his love to them and of that excellency that is in him they love him with a holy fervent and constant affection Secondly this Love to Christ is twofold intensive and appreciative 1. The intensive is that whereby the soule in a full bensell as it were is caried to love Christ which notwithstanding may sometimes in temptation be seen to slacken and to faile in the fruit thereof as we see in the falls of the Saints 2. The appreciative is that whereby the soul still esteemes the Lord and his favour and values the same with David above all things Psal 4. 6. Thirdly the properties of this love are these 1. It is a fervent love and not like that Laodicean-zeale Rev. 3. 16. but like that of Jacob's to Rachel which therefore facilitates their service and obedience to him and makes his yoke light 2. It is faithfull like that of Jonathan's to David in adversity for Christ as well as in peace and prosperity from Christ 3. It is fruitfull like that tree spoken of in the first Psalme and so not in word only but as the Apostle showes 1. Joh. 3. 18. reall and indeed therefore sayes our saviour to Peter and in him to all pastors Peter lovest thou me then feed my sheep And in like manner to all Christians if yee love me then keep my commandements 4. It must be transcendent above the love that we carry to whatsoever is dearest to us even our owne life therefore sayes our Saviour he who loves father or mother better nor me is not worthy of me As it is said then of the vertuous woman Many daughters have done worthily but thou surpassest them all so what ever love we carry to other things this must surpasse all in like manner 5. It must be constant as his love is to us Joh. 13. 1. and therefore not like Amnon's to Tamar but as our Saviour saies to the Church of Smyrna Rev. 2. 10. be thou faithfull unto death and I will give unto thee the crowne of life Fourthly the marks and tokens of this love are these 1. To have him often in our mind and mouth the first by Heavenly meditation the second by holy communication both by speaking of him and speaking to him 2. To delight in his speech to us by the Ministry of his word for which cause we see that David sayes Psal 119. 103. How sweet are thy words unto my taste yea sweeter then hony to my mouth and the spouse Gant 5. 16. and 13. sayes His mouth is most sweet and his lippes like lillies dropping sweet smelling Mirrh 3. To esteeme highly of his love-tokens to wit the graces of his holy spirit both in account and valuation and care of their right use and conservation and therefore neither to greeve nor quench the spirit of God 4. To rejoyce in his presence above all things in whose presence at last is fulness of joy and like the Solsequium to be sad for his absence as we see was David's querimony Psal 22. 1. and the churches sad condition Cant. 3. 1. 5. To obey and please him therefore Exod. 20. 6. the loving of him and keeping of his commandements are joyned as we see our saviour does in like manner Joh. 14. 23. And specially to do this in the upright discharge of our particular callings therefore said our Saviour to Peter Lovest thou me then feed my sheep 6. To love those whom he loveâ— or whatsoever has a neer relation to him as his friends his cause his image which every true Christian is and his poor members For we know that the usuall proverb is He that loves me will love my dog 7. To study an assimilation of manners or complying to him in being holy as he is holy learning of him to be humble and meek For we know that this procures greatly increases and conserves friendship as we see in the example of Jonathan and David 8. Impatience to see him wrong'd as we see in Moses and Phinea's zeale Therefore where this Love is there will be a hatred and rebuking of sinne as wee see Eph. 5. 11. and Christ's quarrel will be a common quarrel as we use to say If we dearly love a man we will party him and never ask his quarrell 9. Where one loves he lives as we say anima est potius ubi amat qudm ubi animat therefore the drunkard lives where his cups and Companions are because he loves them and so does avaricious person where his Gold is which he makes his God and where his heart is even so the godly soul his life is where Christ is in the Heavens because his love is there and his heart is where his treasure is above 10. Where love is there is longing for a full fruition of the thing loved as the Bride of the Bridegroom even so where the love of Christ is there is a longing till we get that full fruition of him in glory spoken of by the Psalmist Psalm 16. 11. when as the spouse speaketh Cant. 2. 17. that joyfull day shall break and the shadows that are here shall then flee away therfore is the Churches prayer Rev. 22. 20. Come Lord Jesus come quickly Fifthly the fruits and effects which this love we carry to God produces are these 1. Prospering therfore it is said Ps 122. 6. they shall prosper who love thee this being the best and surest way to thrive whereas the want of the Lords love has bin the cause of decay and destruction to Kingdomes Cities great families and persons 2. Protection therefore it is said Psalm 105. 20. the Lord preserves them who love him for which cause Satan acknowledged Joh. 1. 10. that the Lord had hedged Joh. about as he promiseth Psalm 84. 11. to be unto all such a sunne and a shield 3. If any thing fall out cross unto them according as the Apostle saies Rom. 8. 28. he makes all things work together for their best as we see in Josephs selling by his brethren and the Princes of the Philistins their causing Achish through unjust suspition to dismiss David 1 Sam. 29. 4. 4. This love which is carried to Christ as Moses rod devoured
thy Love more then Wine the upright love thee After the Church's profession of her love to Christ because of the savour of his good ointments and comfortable graces as the nature of love is to be where its object is so she desires to be in a holy society and fellowship with him and insisting in his steps of a holy life by a holy imitation to follow after him as the Apostle did 1. Cor. 11. 1. which to perform being conscious to her owne weakness and inability of her self therefore she craves his powerfull aide and inabling help to draw her and so she promises to runne after him in the practise of a ready and cheerfull obedience In these words then we have to consider 1. what she suits and 2. to what end And in her suit we have to consider 1. the action and quality thereof 2. the reason and cause thereof and 3. the cords whereby the Lord drawes his elect Againe in the second to wit for what end which comprehends the duty we have 1. The persons who promises the performance of this duty 2. The duty it self or the thing promised and 3. the rule of the performance of this duty First then that which she suits is draw me which is not meant 1. Of a corporall but of a spirituall drawing 2. Neither is it of a violent drawing as sometimes this word imports as Act. 8. 3. and 21. 30. but a voluntary action with desire as here and delight as sweet musick is said to draw the eare to it and the fame of a Skilfull Physitian is said to draw many to him or as the loadstone by a secret vertue and power drawes the iron to it and as is said by the poet trahit sua quemqualut voluptas By this drawing then mans will suffers no Manichean coaction but by a heavenly influence and inflexion is sweetly bowed and made to comply to the Lords obedience and by the power of saving grace of nilling before is made to be willing There being in the text it self two strong arguments against any violent or Manichean coaction 1. because she desires to be drawne and such a desire proceeds not from compulsion but from a willing mind 2. upon obtaining her desire she promises to runne after him which showes a cheerfull alacrity in doing what she promises 2. The reason and cause why she desires to be drawne is threefold 1. Because of the way which is an ascent as the Psalmist showes Psal 24. 3. and therefore laborious and difficult to climb whereas of sinne it may be said with the Poet facilis descensus Avernâ— And as it is an ascent so is it a narrow and rough way needing therefore not onely help to draw us up but also a good guide and watchfull attending 2. Because of our weaknesse which in the best of Gods saints has kythed fra once the hand of divine grace whereof the Psalmist speakes Psal 73. 23. has left them never so little to themselves as we see in Davids fall and Peters denyall c. 3. Because also of that weight that hangs on whereof the Apostle speaks Heb. 12. 1. and so sore complaines Rom. 7. 24. as a draw-back and therefore showes what need we have of divine grace to be drawne forward 3. The cords by which he drawes his Church or any true member thereof in generall Hosea tell us Hos 1. 4. that they are the cords of love Therefore also sayes the Lord in Jeremiah 31. 3. I have loved thee with an everlasting love therefore with loving kindnesse have I drawne thee And in particular these cords are 1. By his Word as the Lord did Abraham when he called him from Vr to go where he should direct him or as our Saviour drew his disciples from their nets and receipt of custome to follow him 2. By his Spirit concurring with the Ministry of his word whereby at once Act. 2. he drew three thousand to believ and follow after him and which drawing is a fruit of Christ's assension and evidence of his eternall love 3. By his example of a holy life and by the example of his Saints conforme therefore Heb. 12. 2. We are willed to look to Jesus the author and finisher of our faith c. makeing him our parterne of imitation on earth as he is our patron for mediation in heaven therefore also for example of his Saints sayes the Apostle 1 Cor. 11. 1. Follow me as I follow Christ 4. By his benefits which he renewes evening and morning as his providence for us his protection of us his long suffering patience and the like beside his creating us redeeming us and calling us to the hope of glory c. all these being love-cords by which he labours to draw us 5. In the promise which she makes to runne after him upon his drawing of her which comprehends her duty we have 1. The persons who promise this duty and performance thereof set downe in the plurall We and so the singular in the petition draw Me in the promise of performance is changed into the plurall number we will runne after thee which is done to show 1. That though the Church be one in a cumulative consideration as one mysticall body yet it consists of many members in respect either of nationall Churches or individuall members all which wheresoever they be are obliged to this duty cheerfully and willingly to runne after Christ by a holy submission to the draught of his spirit and the imitation of his holy life 2. This is to show the efficacy of good example and the godlies excitation one of another to spirituall duties as if she should say Draw me and not onely I will runne after thee but others also by my example and incitation shall runne after thee as David sayes Psal 51. 13. when I shall know thy mercies I shall instruct others therein and men who are brought low as I am by my example shall â—lee sinne So sayes our saviour to Peter thou being converted confirme thy brethren Luk. 22. 31. therefore also the Apostle exhorts the Corinthians that as he followed Christ so they should follow his example therein 1. Cor. 11. 1. 2. The duty it self or thing promised is running after Christ a Christian life being therefore called a running in a race Gal. 2. 2. Phil. 3. 14. and 2. Tim. 4. 7. recommended to all in God's word 1. Cor. 9. 24. saying So runne that yee may obtaine promised by David Psal 119. 32. as by the spouse here saying I will runne the way of thy Commandements when thou hast enlarged my heart and practised by the godly ever as Paul professes of himself Philip. 3. and 2. Tim. 4. Which word of running in obedience to God's commandements as the way by his grace as our strength after his spirit as our guide and unto glory as the prize it hath or doth imploy these properties 1. That we must do the same cheerfully willingly and diligently or with alacrity as the Angels
be considered that is here used speaking first of the north-wind and then of the south to shew unto us that till first the Spirit of God humble us by the Law and sight of our misery we can never expect that he will be as a south-wind to us to comfort us by the Gospel and give us a true sense or assurance of the Lord's mercy Thirdly the operation of the Spirit is called and compared here to blowing 1. Because as the wind blowes freely and where it lists so does the Spirit Joh. 3. 8. 2. The blowing thereof is not seen but felt and so is the working of the Spirit by making a strange change see Ezek. 37. 9. 3. It blowes not ever alike but sometimes more mightily sometimes more softly and sometimes not sensible at all even so does the Spirit and therefore in this place is bidden awake 4. While it blowes so mightily it bears down all before it whether turrets or trees so that nothing can withstand it even so sometimes the Spirit works so powerfully that it casts down all strongholds and overcomes greatest enemies and most wicked sinners as we see in the conversion of Manasses and Paul c. 5. When it blowes softly on a garden it not onely furthers the grouth thereof but conveys sweet smells to the brain even so does God's Spirit by his breathing further the grouth of grace and conveyes sweet comfort to the soul 6. The blowing also of the wind by filling the sailes of ships carries them forward to their haven and so does the working of God's Spirit on the soul and filling the same by grace carrie forward the same to the haven of eternall happinesse 7. Men observe the winde and the blowing thereof and so should they the operation of the Spirit and the efficacy of the same with the accesse and recesse thereof Fourthly the end of this blowing of these winds on his garden is That the spices thereof may flow out whereby are understood God's graces which like spices are precious pleasant and odoriferous to the godly soul and in it to God also whose gifts they are and for them the soul also is odoriferous to him and which graces oftimes lie like fire under ashes in us till the Spirit blow and then they are said to flow out which is not by minoration or departing from us but by emanation in their sense to us and fruits and evidence towards others as faith is seen by works like that of Job's patience Noah's constancy Joseph's continency Moses's fidelity Phinebas's zeal and the like graces in holy men by their holy examples which for imitation as the Apostle speaks 1 Cor. 11. 1. they did leave behind them Which blowing of the Spirit likewise for this end is ordinarily by the blowing of another wind to wit the preaching of the Gospell as we see the same so compared Rev. 7. where when the Lord denounceth that the course of the blessing of the Gospell should be stayed John seeth in a vision four Angells holding the four winds that they should not blow In the second part of the verse followes upon the excitation and increase of his graces in her for the end aforesaid the Church's invitation of her Beloved to come to his garden and eat his pleasant fruits by which comming is not to be understood that he was absent from her but that she desires a more full and familiar presence of him For where-ever true grace is begun and setled in the heart there is still a further and a greater desire thereof and of a neerer union thereby more and more with Christ till the soul be most neerly of all after this life united with him as the Apostle wished saying Cupio dissolvi esse cum Christo The reasons of which her earnest desire that he would come unto her are 1 The great honour that the soul gets by his comming thereto which may say more justly than Elizabeth said of Marie's comming How comes it to passe the Lord himself of heaven and earth should come to me we being as the centurion confessed of himselfe altogether unworthy that he should enter under our roof 2 The great benefit that the soul gets by his comming thereto for he brings with him a treasure of all grace and goodnesse and comes not empty especially as he said to Zaccheus that day salvation comes to the soul 3 He makes the place where he is a kind of heaven and whatsoever condition of life a man is in the same cannot be but comfortable The end of his comming is To eat of his pleasant fruits that is to be contented and delighted with her works of holy and humble obedience which are called 1 Pleasant then His fruits Pleasant 1 In respect of acceptation as such 2 Of procession because they come from his own Spirit and inspiration thereof 3 In respect of their perfection and perfuming as it were to be a sweet favour to God in Christ which they have from his obedience and which is a great comfort to us when we look on our wants and blemishes And 4 In respect of right intention or end wherefore they are brought forth or done which is to please God Heb. 13. 21. and Col. 1. 10 Next they are called His fruits à fonte fine 1 Because they flow onely from him and his Spirit without whom we can do nothing And 2 The glory whereof is onely due to him and not to us our free-will or merit and to none beside Observations 1. We see by the order of these words following on the former verse that a thankfull acknowledgment of gifts already received procures the enlargement of the Lord 's bountifull hand to superadd and bestow more as after watering of his garden he does here in breathing on the same 2. When we are most dejected and spiritually afflicted let us take that to be the work of the Lord's Spirit in mercy and for the good of his garden as the blowing of the sharp North-wind thereon as well as when we are comforted and blown upon by the soft and Sweet south-wind of the peace of conscience and our restoring with David to the joyes which we were wont to find in him Neither let us expect to enjoy ever or alike the consolations of the Spirit or joy of his sensible presence nor think that spirituall desertions or trouble of conscience for our humiliation shall ever endure but there is a vicissitude in our spirituall as in our temporall estate here sometimes sowing in tears and sometimes reaping in joy 3. We see what a soil and soul is the Lord's garden to wit that which is replenished with sweet spices flowing out by the inspiration and work of Gods spirit in their sweet smell and fruits of a holy life and on the contrary what a soil and soul is Satan's garden to wit which is full of stinking weeds of all corruption flowing out by his suggestion and instigation in their noysome stink like that of Sodom
all glorious within Psal 45. 13. the same consisting in spiritual ornaments which are neither dimmed nor diminished by afflictions or tryalls but then do shine most brightly as the stedfastnesse of their faith the fervency of their prayers their lowlinesse and humility their patience and perseverance their contempt of the world and desire after heavenly things and sundry other vertues for which these daughters of Jerusalem not looking on her as the blind world doth but with a spirituall eye and right discerning judgment do here pronounce and style her the Fairest amongst women Observations 1. Then we see that it is a spirituall eye which discerneth spirituall things and therefore sees even in a dejected soul the beauty of holiness as David saw the godly though never so base and mean in the eyes of the world Psal 16. like Lazarous to be the excellent ones of men and as the Apostles speaks Of whom the world was not worthy Heb. 11. 2. An earnest seeking after Christ our selves and godly conference of him and of heavenly and spirituall matters and cases of conscience is a mean to edifie and stirre up others to piety and the like practice and so to winne soules to him which as it ought to be in all Christians so specially seen in pastors who if they be seen only to seek after the world and to talk of such things they are a great scandall to other weak Christians 3. We see that it is a great step and hope of funder proficiency in true Christianity when any seriously beginne to inquire after the Lord Jesus as he has revealed himself in his word and in the power thereof to his elect and are desirous to learn what are his excellent benefits and heavenly graces which he as a full fountaine and treasure thereof has in himself to dispence and bestow on them who come to him Vers 10. My beloved is white and ruddy the chiefest among ten thousand Here is the churches answer to the daughters of Jerusalem their question vvherein she describes her beloved unto them and showes forth his matchless beauty and excellency both from his colour vvhich declares his good complexion and from the fit proportion of every part of his body in vvhich two true comeliness consists In which description though it be not necessary to expound what may be by every part signified the mind and aime of the spirit being mainly by this description of Christ according to the naturall parts of a mans body vvho is young and lovely to show that he is altogether beautifull excellent and delectable to the eye of the sanctified soul yet vve shall touch a little and briefly somethings most convenient And. 1. she sayes that he is white and ruddy vvhich two colours do shovv an excellent complexion and make up perfect beauty Cant. 2. 1. see Lam. 4. 7. as vve see David commended therefrom 1 Sam. 16. 12. And our Saviour for that cause compared to the Rose of Sharon and the Lilly of the vallies the vvhite colour denotating his Innocency in himself and the red his sinfull case by imputation as we see Isay 1. 18. and 2 Cor. 5. 21. Also the red betokening his bloody sufferings for sinne and the white colour victory peace and joy obtained to us thereby yea he is so excellent beyond all creatures in heaven or earth men or angells that she sayes he is the chiefest amongst ten thousand Psal 45. 2. Vers 11. His head is as the most fine gold his locks are bushie and black as a raven His head or high dignity as king and head over all being king of kings and king over him also who is said to be king of feare and a feare to all kings is said to be of gold that is as Isay 9. 6. glorious and durable or by the head of Christ may be understood his deity as we see 1 Cor. 11. 3. where God is said to be the head of Christ as Christ is said to be our head yea our only head we not needing another whose locks are said to be black for setting forth his beauty as a foile is to a bright and beautifull stone which colour is a signe of heat and strength in youth and denotates strength and spirituall vigour in him as the white colour of haire Dan. 7. 9. did show him to be the Ancient of dayes full of gravity Majesty and Wisdome Vers 12. His eyes are as the eyes of doves by the rivers of water washed with Milk and fitly set His eyes are said to be as the eyes of Doves as hers also was by him compared before chap. 4. 1. 1. For cleerness and therefore compared to a flame of fire Rev. 1. 14. searching the very heart but yet meek and mercifull to all true penitents and delighting in purity as doves doe in cleer waters and in holy Innocency resembled by the whiteness of milk and taking pleasure in an orderly conversation regulated by Gods word and in performing obedience to both tables of Gods holy law by an equall respect as eyes do their object that are fitly and equally set and placed in the head Vers 13. His. cheeks are as a bed of spices as sweet flowers his lips like Lillies droping sweet smelling Myrrh His cheeks which in Princes specially at their coronation are kissed in token of homage as we see Psal 2. 12. and 1. Sam. 10. 1. As also in others are kissed in token of reverence and affection as we see Exod. 18. 7. are said to be as a bed of spices and as sweet flowers to show thereby the sweetness that the subjection of the soul to Christ with reverence and love towards him doth afford which none knowes but those who in the sweet repose of a good conscience and witnessing thereof do find the same to their joy His lips also are said to be like Lillies dropping sweet smelling Myrrh see Psal 45. 2. whereby is to be understood his holy word and heavenly doctrine Joh. 7. 46. Which is compared to fragrant and white Lillies in respect of the purity thereof without any mixture of errour and is therefore called the sincere milk of the word as also is said to drop sweet smelling Myrrh in regard of the comfort thereof which it affords not to every one as we see in those to whom it is as a scorching or destroying fire and savour of death unto death Rev. 11. 5. and 16. 8. But only to humbled and believing soules as we see it was to David Psal 19. 10. and is to every one who hungreth after the same and takes delight therein Vers 14. His hands are as gold-rings set with the Berill his belly is as bright I vory over-laid with Saphires His hands whereby is meant his actions Luk. 24. 19. whereof the hand is the instrument are said be like Gold-rings set with the berill that is most precious as gold in estimation perfect as the circular figure is of any and glorious like precious stones for he did all well
contrary the same is to worldlings who have their portion in this life which is their Non ultra and sing a requirem to their souls when their barns are full which they think to enjoy many yeares when they have not perhaps many hours to remaine therewith 2. Seeing more particularlie the gift of reconciliation and sense of Gods love to her thereby and with a neerer union is her desire above all things Let us try if we be true members of Christs Church if this be our's in like manner Else if we be not like to her in her desires and delights it is a token that we are no true members of that mysticall body 3. Seeing the spirituall benefits which we receive do come to us by his Word and ministrie thereof as the kisses of his mouth Let us highly esteem of the same as that man did Matth. 13. 44. of the Field wherein the rich treasure was and as David professeth Psalm 19 and 119. which if we do not but vilifie his mouth we will also vilifie the kisses of his mouth 4. But how comes it that she so boldly and familiarly talkes with Christ let him kisse me Should not fervour of affection have with it humility of reverence To this Bernard answers saying Ne causemimi praesumptionem ubi affectio urget reclamat pudor sed urget Amor qui nec consilio temperatur nec pudore fraenatur Whence we observe that if our souls tell us truly that we love Christ we may boldly come to the throne of grace and find loves speech graciously accepted For thy loves c. This is the reason of her so great desire of the kisses of his mouth as the evidence of his love towards her because his love is so sweet and comfortable that it is beyond all comparison and therefore is not onely like but better nor wine Which being the principall thing that is used in banquets to make the heart cheerfull is therefore put here for all the most comfortable delicate and delightfull dainties which are used at most royall banquets as we see Esth 1. the sweetness of whose love which she so commends sweetens the most bitter things that the godly can suffer for him even death it self and makes all other things which were sweet to flesh and blood before and offensive to him to be most bitter and disgustfull as we see in all true converts This love of Christ is twofold towards his Church or there are two sorts thereof the first is called amor bene placiti seu benevolentiae or the love of his good pleasure the other is called amor complacentiae or the love of his good liking the love of good pleasure is before man was and eternall and is that whereby from before all beginning in that decree of his election he chose so many as the freely loved unto eternall salvation the love of his good likeing is in time when man is and walking in the wayes of the Lord's obedience the Lord is well pleased with him This love of Christ towards his Church has these properties ensuing 1. It is a love whereby he loves us first as we have it Ezek. 16. and 1 Joh. 4. 19. 2. It is a free love without either foreseene merit against the Papist or for foreseene faith against the Arminian and as we have it Hos 14. 4. 3. It is a servent and great love as is showne us Joh. 10. 15. that he gave his life for us especially being his enemies and which is so great that the Apostle tells us it passes all knowledge Eph. 3. 19. as Augustin sayes quod tantus tantillos et tales tantum dilexerit 4. It is an eternall love as we see Joh. 15. 9. both à priori in beneplacito therefore our salvation being grounded thereon is sure à posteriori because it shal continue towards us for ever 5. It is a matchles and incomparable love so that the love of Jacob to Rachel or Jonathan's to David or a mother 's to a child cannot be compared thereto And therefore as is said of Christs sorrow Lam. 1. 12. so may it be said of his love Behold and see if ever the like love was as is my love or as the Jewes said of his love to Lazarus so may we with admiration say Ecce quam amavit 6. Lastly it is an Immutable love Joh. 13. 1. Ro. 8. 35. so that though we sin by falling but not walking therein he may correctus with the rods of men but his loving kindness he will never take from us But why speakes he of loves in the plurall number I answer 1. this is to shew not onely the plentifull and super aboundant measure of this love which I may rather call unmeasureable and as the Apostle speakes passing all knowledge but likewise 2. to shew the diversity of the manner of manifestation of the same and how from this inexhaustible and large Ocean so many lovely streames do flow as election vocation justification Sanctification and in end glorification all which proceed from Christs free love to us and are as so many loves or love tokens of his Now this love is compared and preferred to wine 1. Because as wine is pleasant and delectable as we see Pro. 23. 31. so there is nothing so pleasant and delectable to the christian soule at all times and in all estates as Christs love and the meditation and perswasion thereof 2. As wine rejoyces the heart therefore is called a cheering liquor Psal 104. 15. See Pro. 31. 6. so nothing rejoyces the heart of a true Christian so much as Christs love though one injoyed all the honours pleasures of the whole world although the whole world should hate him yet he cares not if he have the love of God and of Christ Jesus his Lord 3. Wine is medicinall as we see Luk. 10. 34. And so is the love of God both in the effects and assurance thereof to a wounded spirit or sick soule longing for cure and comfort as the spouse does Cant. 2. 5. 4 It stirres up courage in hostlie encounters so doth Christs love the meditation and perswasion thereof against all our spirituall enemies yea and death it self Rom. 8. 35. Psal 23. 4. 5 It refreshes and repaires like Jonathan's hony comb decayed strength in fainting and so does the contemplation of Christ's love when the soul beginnes to faint in trouble or temptation 6. Solomon sayes Pro. 31. 7. that wine makes a man forget his misery and so does the love of Christ and the assurance thereof whatsoever misery or hard estate he be in in this present life because he lookes over all that and as the people did in the wildernesse on the brasen serpent so he fixeth his eye upon the love of Christ and the sweet fruit thereof which he shall enjoy at last 7. Wine was used likewise in legall sacrifices as we see Num. 15. 5. And so in all our spirituall sacrifices of prayer and praise
the Rod of the Aegyptians â—orcerers when they were turned into Serpents even so it mortifies in us that self-love which is an enemy to salvation and the love to sinne to the Mammon of iniquity and all the inordinate affections which by the Apostle we are commanded to mortifie Colos 3. 5. 5. As this love to Christ procures so many good things to the Elect while they are here so likewise as we see 1 Cor. 2. 9. it procures unto them such good things hereafter as the eye hath not seen nor the ear heard neither entred into the heart of man which God has prepared sayes the Apostle for them that love him 6. As this love which these Virgin-worshippers carries to Christ procures such good things both temporall spirituall and eternall to themselves so in like manner the Lord himself declares what thereby they procure to their posterity to it as he sayes Exod. 20. 6. mercie to thousands of them that love him and keep his Commandements Last of all we have to speak of the Motives which may the more forceably induce and perswade to this love of Christ which are these 1. Equity therefore saies the Apostle 1. Joh. 4. 19. we love him because he has first loved us and that with such a matchlesse love as justly there may be put upon it that non sicut which is upon Christs sufferings Lam. 1. 12. so that we may now say if we ow our selves to him because he not only gave us to our selves in the first work of creation but being lost thereafter he restored us in the work of redemption being therefore so given and thereafter restored we ow our selves to him by a double Obligation but in respect that he not only restored us but also gave himself for us What can we render to him for that benefit for although we should be able a thousand times for that benefit to give our selves yet what are we to our Lord 2. Necessity should perswade us for else he that loves no Christ incurres that curse whereof the Apostle speaks 1 Cor. 16. 22. so that as he sayes a necessity is laid upon me and wo to me if I preach not the Gospell so may one justly say a necessity is laid upon me and woe to me if I love not my Saviour 3. The excellency of him whom we love should move our hearts thereto in whom there is 1. beauty unspeakable as the spouse shows and sets it forth Cant. 5. or what is most pleasant to the Eye of Faith and spirituall senses of the soul 〈◊〉 Unspeakable bounty in re et spe or what is profitable for this life or the life to come 4. The sweet savour of his Oyntments which come from him whereof we have spoken which makes the Virgins love him and showes the difference between Gods love to us our love to him he loves us as Hoseâ— speaks freely Hos 14. 5. and not for any thing in us or can proceed from us as Ezekiel showes Ezek. 16. But we do not so love him for our love is procured by that which we find in him as in Sampsons dead Lyon Hony was found and for that which comes to us from him as the cure that came by the diseased woman of a bloudy issue from our Saviour Christ Observations 1. Where ever Christ is he is not alone without sweet Oyntments Which as has bin said are the graces of his holy Spirit which he bestowes on that Soul wherein he comes to dwell and which by that unction he makes a Royall Priest wherefore let us try our selves hereby if ever Christ yet came to our Souls or that Salvation as to Zacheus came to our houses if we have gotten of these sweet Oyntments and that grace be most savoury to us else if the Spirit of Christ be not so in us we cannot plead but that we are reprobates 2. These Oyntments are called his for the reasons forenamed which teach us 1. from whom in our spirituall wants we should seek as he teaches the Church of Laodicea 2. in what humility we should possess any gifts or graces that God hath bestowed upon us remembring that of the Apostle what hast thou which thou hast not received And 3. the sanctified use which we ought to make of them to wit to God's glory who is the giver and his Churches good like the faithfull servants who gained with their Talents 3. Where ever these good Oyntments are they give a delightfull and fragrant smell both to those who have them and to others like Mary Magdalen's box of Oyntment that perfum'd the whole house who see our light to be shining will glorify God our Heavenly father and as a good smell drawes to it so the good smell of a Holy life will draw others to the love of our profession besides that it will seal up to our selves our own Election and make us smell sweetly in the Lord's Nostrils 4. Where ever true grace is in the soul there is a high Estimation of the meanes of grace or ministry of the Word the preaching whereof is like Oyntment poured out fragrant and Odoriferous for how sweet is it to a Soul sensible of its own misery and God's mercy to hear of Christ natures offices merits and benefits even as God's word was to David sweeter than Hony and the Hony comb Wherefore let us try if we have true grace by our love account of and carefull resort to the meanes thereof 5. The sweetness that the Elect soul finds in Christ and his graces makes them to love him againe So that where a soul loves not Christ with such a love as has bin spoken of it is a Token that it never tasted of true saving grace nor is it marvell that those that savour only the World and delight in the uncleane lusts of the flesh or to be ever wallowing in the filthy puddle of sinne that they smell not the sweetness of these good Oyntments nor for the savour thereof that they love not Christ 6. These who love Christ here as the true members of his Church are called Virgins because of their worshipping him as is said purely according to his word and keeping themselves free both of the spirituall whoredome of superstition and Idolatry as also from the uncleanness of a wicked life and conversation of which whosoever are guilty brag or presume as they will as the Romanist do they are not the true Church and Virgin spouse of Christ 7. If the Virgin-spouse of Christ love him so for the savour of his good Oyntments here on earth which are but the earnest and first fruits of what she is to receive hereafter in the Heavens O what cause shall they have to love him more dearly and fervently when after grace here they shall be translated to glory and fullnesse of joy hereafter Verse 4. Draw me we will runne after thee the King hath brought me into his Chambers we will be glad and rejoyce in thee we will remember
the Lords protection by a holy confidence and to the refreshing cooling and comfort of the promises of his word and the witnessing within us with Job of a good conscience submitting our selves to his good will and pleasure who gives us that cup to drink of as our Saviour by his example taught us in his agonie and labour to be well rooted and established by grace that having the moysture thereof in our souls like the Oyl of the wise Virgins which they had in their Lamps we be not like that seed spoken of Math. 13. 5 6. 3. We see that the Church has not only open and avowed Enemies but domestick and intestine like these false brethren here mentioned who claimed to be Children of the same Mother as well as she of which sort the Apostle forewarnes the Church Act. 20. 30. And the beloved disciple Rev. 13. 11. 4. These were angry at their Virgin-sister which showes us the wicked disposition of such false brethren who though they be under one name and common ensigne with true professors and lay claime to the true Church as much as any yet as Cain waxed wroth against Abel unjustly and Esau in like manner against his brother Jacob so do they for the truths sake against the true worshippers as the Dragon was wrath with the Woman Rev. 12. 17. and went to make Warre with the remnant of her seed 5. Where she saies that they made her the keeper of their Vineyards but her own she did not keep we see 1. the weaknesse of many true professors and dearest of Gods Saints that through fear and force of persecution they have been sometimes drawn as Peter denied his Master to do that which thereafter with many teares and humble confession they have with the Church here to Gods glory and their own shame acknowledged And therefore this teacheth us ever to suspect our own strength and to beg courage and constancy from God that so he who stands may take heed lest he fall et ut majoris ruina sit minoris cautela 6. Next in her humble confession and acknowledgement of her infirmitie fault and negligence we see the laudable disposition of the godly in the humble acknowledgement of their sinnes that God might get glory and others by their example may be aware as we may see in Moses David Jonas Paul and many others far contrary to the contrary disposition of the wicked who seek to deny exteâ—…ate or cloak and cover their sinnes as our first Parents did their fall or as Achan hid the accursed thing Verse 7. Tell me O thou whom my soul loveth where thou feedest Where thou makest thy Flock to rest at Noone for why should I be as one that turneth aside by the flocks of thy Companions Having before acknowledged how in her weaker members throw infirmitie and force of persecution she was driven and drawn to the observation of humane ordinances and neglect of her own calling in the duties thereof are committed unto her In these words she turneth her speech againe to her wellbeloved praying him most earnestly for his direction of her in time-comming that she may more constantly adhere to his truth and feed only on that green pasture spoken of Psal 23. As also for his grace and protection that she fail not nor fall away because of persecution which is compared to the scorching heat of the Sunne at Noon day And this she does in Allegoricall tearmes borrowed from a shepheard and his flock and therefore she desires her beloved as the Shepheard of his Sheep that for direction he will show her where he feeds and for refreshing cooling and protection where he causeth his Flock to lye down at Noon day that so she turne not aside being otherwise destitute of these from him and his Flock to the Flocks of others who are seducers and are here called his Companions These words then divide themselves into a petition and a reason the one set down by a pathetick expression the other by a pithy interrogation In the petition againe we have 1. How she styles him to whom she puts up her petition 2. Whereunto she assimilates or compares him and 3. what are the two things that she petitions from him to wit 1. Where he feeds and 2. Where he makes his Flook to rest at Noon day First then she styles him thus Oh thou whom my soul loves showing thereby the nature of the love which she carries to her Well-beloved to wit that it is not a carnall love but a more supernaturall and spirituall love even that which the spirituall part of man or the soul carries to him who will be worshipped in spirit and truth And blessed is that Soul which is inflamed therewith Secondly she assimilats him to a shepheard as he is frequently so called in Scripture Psalm 23. 1. 80. 1 Ezek. 34. 23. and Matth. 18. 12. with these adjections that good Shepherd Joh 10 11. and the great Shepherd Heb. 13. 20. and by Peter the chiefe Shepherd of our Souls 1 Pet. 5. 4. Who only can call all the sheep his Sheep and is onely and truly Universall The Reasons of this assimilation are these 1. As a Shepherd knows his Sheep Joh. 10. 14. so doth Christ Jesus his Elect not onely by a generall knowledge as he is omniscient but by a speciall knowledge of particular inspection and gracious approbation 2. As a Shepherd puts a marke upon his Sheep whereby they are known to be his even so the Lord Jesus markes those that are his Elect as we see Ezek. 9. Rev. 7. Which mark is specially his owne image that as Caesars Coin was known by his Image and superscription so hereby they may be in like manner known to be his 3. As a Shepherd feeds his sheep as we see in this verse and Ps 23. 3. even so doth Christ Jesus feed his sheep in the ordinary exercise of the ministry as he said to Peter Feed my sheep by the green pasture of the wholsome food of his word Ezek. 34. 2. 4. As a Shepherd leads out his sheep going before himselfe Joh. 10. 4. and they follow him even so the Lord Jesus he leads his sheep by the conduct of his counsell till he bring them to glory and goes before them in that holy example of life which he shewed on Earth and left registrate in his Word for our imitation that we should learn of him to be humble and meek 5. As the shepherd guids his Sheep so he guards and defends them from their ravenous enemies as we see David did from the Lyon and Beare even so does our Saviour Christ Jesus guard and defend his own elect from all their spirituall and ravening enemies that they prevaile not over them therefore Ps 84. 11. He is said to be both a Sun a shield unto them so that as David professes Psalm 33. 4. though they should walke through the valley of the shadow of death they need not fear any evill
joy and comfort to have the assurance thereof sealed up to her soul by the frequent witnessing of the spirit and voice of her beloved saying to her soul that she is so to Him and that he is her salvation and therefore he noâ— once but often commends her from her beauty And seeing the whole church and all the members thereof make up but one homogeneous body look what he speaketh to the whole he speaketh to every faithfull soul in whom if there be Repentance faith love zeale humility meekekness c. though there be remanent corruption and a mixture of divers infirmities yet that soul is fair in Christ's eyes Let us then find out these graces in our selves and though they be not perfect yet being in truth we may be assured of acceptation and rejoyce in his love Next as he praises her from her beauty in generall so from the comliness of her eyes in particular wherein we have to consider 1. What they are and 2. Why so compared Job 29. 15. First then some understand by the eyes of the church her Pastors and Overseers so called 1. Because of inspection counsell and right direction in which sense it is spoken Numb 10. 31. and Matth. 6. 22. And therefore the Prophets of old were called Seers and 2. In respect of vigilant watching for fore-warning of any danger or invasion a we see Ezek. 33. and Heb. 13. 20. and who most specially oâ— any should have the properties of Doves eyes as is to be after mentioned Others understand not these former who may be called the eyes over the Church but the eyes in the Church and every faithfull member thereof and this is the eye of faith which looks like the stinged Israelites on Christ crucified only for cure and comfort and without which the soul is as blind as a mole And therefore are so called and compared 1. Because the eye of the body is the light of the body and so is faith the light of the soul 2. As the eye cannot â—…f it self without the Sunne or benefit of externall light so nâ—…er can the eye of the soul without illumination from the Sunne of righteousness and of his Holy word by which faith comes 3. As the eye delights in light and pleasant objects so doth the eye of the soul in the light and promises of Gods word and in Christ crucified which is the most beautifull object that the eye of faith can fix upon and who in the word is set forth and as it were painted before our eyes Gal. 3. 1. 4. As by the eye we are guided in our walking and made to eschew stumbling falling or such like dangers so by faith and the saving knowledge of Christ in his Word we are guided in our spirituall walking and made to eschew stumbling and falling in sinne and temptations and such spirituall dangers Next her eyes are compared to Doves eyes 1. Because as a Dove's eyes are cleear and sharp-sighted so is the eye of faith piercing within the vaile of Christs flesh while He was on earth and beholding his Deity and piercing now into the Heavens where he sits at his fathers right Hand and into such divine mysteries and the truth thereof whereunto the blind eye of nature nor no other can or ever could yet reach 2. The eye of the Dove is chast and chastity is much commended in virgins even so that which our Saviour so much commends in his Church by this comparison who is a pure virgin to Him is her spirituall chastity opposit to spirituall whordome so much complained on and condemned in scripture and whereby without doting on any other she keeps her faith confidence and affection whole and entire towards him alone from whom alone she looks for life and salvation 3. The doves eyes are meek and not cruell fiery or furious representing thereby that disposition of a Christian soul which is recommended unto the same by him who said Learn of me for I am humble and meek 4. The doves eyes are humble contrary to such lofty eyes as are spoken of Pro. 30. 13. And so is the disposition of a Christian soul endowed with true faith though never so fruitfull in godliness and good works 5. The doves eyes delights in cleanness and therfore resorts to white places and to clear waters even so doth the soul that has true faith in it loathing all uncleanness of sin and worldly lusts and knowing that no uncleane thing shall enter into that heavenly Jerusalem Thirdly we see here that unto this commendation of her beauty and comliness he prefixes an Ecce or behold which word is used in Scripture 1. As an Ecce of admiration as Behold a virgin shall conceive and bear a child 2. As an Ecce of demonstration as Behold the Lamb of God c. 3. As an Ecce of consideration as Lam. 1. 12. Behold and see if ever there was sorrow like to my sorrow c. Also when he would stirre up the mind to remark and observe some rare excellent and wonderfull matter and which is also sure and evident even so hereby the Lord would have it observed 1. That the beauty of his Church is a rare beauty as we see the same described Ps 45. and Rev. 12. 2. An excellent beauty also being spirituall and not subject to fading 3. A wonderfull beauty likewise considering her former deformity put upon her by her bridgroom who has made her so as Ezek. 16. 14. And 4. Which is so sure and permanent that death it self shall not deface it but rather be the meane of perfecting the same in glory Last of all he redoubles this commendation of her beauty saying Thou art fair thou art fair 1. Showing thereby the excellency of her beauty as when we say good good or excellent and very good by a usuall Hebraism the doubling of the word expressing the superlative degree 2. To show the assurance that He would give her for her comfort and against all doubting in the contrary that she was fair and beautifull in His eyes think of her self in humility or let others think of her as they list 3. That she is wholly beautifull both in soul and body or in the whole man or that her beauty is twofold inward in soul and outward in conversation as the kings daughter Ps 45. 13. is said not only to be glorious within but also in her rayment without Also she hath another double beauty the one of justification the other of sanctification both which the Lord joyns therfore let no man separate them Observations 1. Seeing our Saviour declares that his Church and her true members are fair by the beauty of Holiness spoken of Ps 110. Then let not those who would be so accounted live like filthy dogs and swine or delight in any impurity whereby their beauty may be marred 2. He sayes My love thou art fair to show unto us wherefrom our beauty proceeds not of our selves that we are so or from any
true Christians to feed upon Secondly it is said that she was brought in into this banquetting house not being able of her self otherwise to come in and therefore saies our Saviour Joh 6. No man commeth unto me except the Father draw him there is such blindnesse in our minds such aversnesse in our wills and such perversnesse in our affections that till we be restored as it were to our limbs we are like that paralytick that lay so long at the waters of Bethesda or that creeple who sat at the porch of the Temple Act. 3. altogether lame and impotent And therefore saies David I will run the way of thy commandements when thou hast enlarged my heart Psal 119. 32. and the Spouse likewise Cant. 1. 2. Draw me and then we will run after thee And untill which time that he do so and work in us both the will and the deed Phil. 2. 13. we can no more stir to enter into this banquetting house or be joyned to his true Church as a lively member more than Lazarus could come out of his grave till he was raised by Christ Thirdly it is said that it was He that brought her in that is to say the King whom she mentions chap. 1. 12. and of whom David saâ—es Psal 73. 23. Thou holds me by my right hand shewing thereby the great honour that he bestowes on his Church and every true member thereof letting them not in as a servant but bringing them in by the hand as his spouse and beloved and as the Psalmist speaks Conducting them by his counsell till he bring them to his glory Psal 73. 24. which indeed is a far greater honour than Haman vaunted of Hest 5. 12. or that David offered unto good Barzillai Likewise we are to consider the great odds between him and his bringing in of her to his banqueting-house and others or the bringing in their guests to their banqueting-house For 1. They whom others invite and bring in may be yet unwilling to have been brought in but he makes such willing whom he brings in operatur enim velle perficere 2. He can also give them an appetite 3. What he gives them is not onely meat but medicinall and such dainties as are spoken of before 4. He can make that which they get digest and nourish them that they may be strengthened and grow thereby Fourthly we have what was displayed over her 1. a Banner and what this banner was to wit Love In Scripture then we find a threefold banner at three severall times displayed whereby the last onely is suitable to this banquetting-house the first may be called vexillum honoris displayed in the Creation wherein was manifested God's power and wisdome the second may be called vexillum horroris displayed on mount Sinai in that terrible manner of giving of the Law whereby was manifested God's power and justice and the third may be called as here vrxillum amoris displayed by the preaching of the Gospell and whereby is manifested his wisdome and mercy or the work of that matchlesse love which he shewed to mankind which love of Christ is compared to a banner 1. In respect of manifestation that as a banner raised up in an Army on high is visible to all so was his love chiefly when he was lift-up on the Crosse like that brasen Serpent in the wildernesse and is still â—iâ—t up and made manifest to all in the preaching of the Gospell 2. In respect of distinction for what is it but the love of Christ to the godly that makes them differ from others or seperates them from the world here in conversation or shall hereafter in their condemnation 3. In respect of collection or gathering to Christ which is onely by the displaying of the banner of Christ's love whereby his souldiers are as it were gathered together and come to his Colours and therefore saies the Lord by Esay to his Church Isa 49. 22. I will lift up my hand to the Gentiles and my standard to the people and they shall bring thy sons in their arms and thy daughters upon their shoulders 4. In respect of protection and victory for as a banner set up upon the walls or displayed over a house or city is a signe of defence and defiance to the enemy or as an ensigne of victory even so the Lord's love to his Church is that wherein her protection stands and defiance of her spirituall and other enemies over whom he has been and shall be still victorious and that his Church is his victorious conquest recovered from Satan's tyranny like the Lamb out of the Lion's mouth 5. In respect of terrification and therefore the Church is said to be terrible as an Army with banners Cant. 6. 10. and indeed nothing is so terrible to Satan and Antichrist as the displaying of the banner of Christ's love by the true preaching of the Gospell 6. In respect of union which a banner makes or the colours of any company or reigment whereunto they all come who are of such a society making up so a compact and well ordered body and unto which union of Christians among themselves in love nothing is so forcible as the consideration of the banner of Christ's love spread over them This banner was diversly displayed 1. Before and under the Law by obscurer promises typicallâ—… prefigurations and propheticall predictions more involvedly and lesse clearly 1. Under the Gospell more clearly and fully first by the preaching of the Gospell by Christ himself and his Apostles and thereafter by all faithfull pastours and preachers of the Word and shall be so to the worlds end Observations 1. Seeing Christ not onely feeds but with most heavenly dainties banquets his Church and every true member thereof let us not be like those ungratefull despisers of so great a benefit as is made mention of Matth. 22. nor prefer such base things thereto but come with the banqueting garment of a holy disposition suitable for so high a calling and as Rev. 3. 20. banquet him mutually with the fruits of his own heavenly graces as the Church invites him to such Cant. 4. 16. 2. Seeing we cannot come into this banquetting-house of our selves except we be brought in by the guidship of the Spirit of God and the powerfull work of his grace upon our souls Let us earnestly implore the same and pray that he would as David saies hold us by the right hand conducting us by his counsell till he receive us to glory Psal 73. 24. 3. The Church saies He brought me in and again His banner over me was love emphatically so expressing what the Lord had done to Her passing by the fallen Angells upon whom he had not showne such mercy nor deigned them with the like favour which should therefore move Man whom he has so freely loved and honoured the more to love him and honour him again 4. This introduction of his Church into his banquetting-house here is a pledge and earnest of his introduction
haunted soul by Satan's tempations looks up and by faith or a holy confidence as by the degrees of stairs ascends and abides under the shadow of the Almighty saying with the Psalmist He is my refuge and my fortresse my God in him will I trust Having thus spoken of the Church her style and description from the place of her abode followes to speak of that whereunto she is exhorted which is 1. to shew him her face 2. to let him hear her voice First then His desire to show her face imports that she had hid the same from him Now persons use to hide their face 1 Out of shamefacedness as Rebecca hid her face with a vail when she first saw Isaac who was to be her husband 2 Out of shame for faults committed and humility as the Publican and Prodigal 3 Out of fear like Eliah and the Prophets who hid themselves in caves for fear of Ahab and Jezabel's persecution The hiding then of her face here is out of a holy and virgin-like shamefastnesse as also out of the conscience of her own guiltinesse whereof the godliest have reason to be sensible and a fear also of her spirituall and persecuting enemies which make her to have her recourse to these clifts of the rock there to hide and secure her self Next he desires to hear her voice Now there is a threefold voice which the Church uttereth one to Man which is of preaching or instruction another before Man which is a vowed confession and the third which is specially meant here is her voice to God which is prayer and supplication which delights the Lord rejoyces the Angels vanquishes Satan eases the conscience benefits the soul averts judgments and procures blessings Where we haye to remark that the saies Let me hear thy voice showing thereby that it is to him onely that she should put up her prayers for as the Psalmist witnesseth Psal 65. 2. it is he onely who heareth prayer and therefore to him shall all flesh come as he commandeth Psal 50. 15. And this honour being a jealous God he will not give unto any other Last of all the reason is subjoyned why he desires her to shew him her face and to let him hear her voice for saith he sweet is thy voice and thy face comely thereby the more powerfully to induce her so to do and to remove out of her mind any impediment that might arise from the sense of her own deformity or unworthinesse to wit that her face was not worthy to be seen by him in whose sight the very heavens are not pure and before whom the very Angells appear not but with their faces covered hers being so spotted and unclean as with the Leper under the Law she had reason to cover her lips and to cry Vnclean unclean As also that her voice was in like manner unworthy to be heard being but mournfull and melancholious and more fit for a solitary desert with the Turtle than to be heard in his ear who has planted the ear and to whom in the highest the Angelicall quires sing Allelujah To all these he sweetly and comfortably answers That howsoever she is in her selfe or seems so to her selfe yet in his sight who so has loved her her voice is sweet and her face is comely We have then to consider what makes her voice and her face so First then her voice is sweet in its rise or fountain to wit as Rom. 8 26. when it arises from the Spirit of God and motion thereof on the soul 2 From a sight sense and sorrow for sin in a broken heart and contrite spirit whereof David speaks Psal 51. 3 When it is uttered in saith fervency and humility And 4 when the main end thereof is God's glory and the soul's salvation and all is offered up to God in Christ through his merit and onely mediation Then are our prayers like incense and the lifting up of our hands as an evening sacrifice and then is the Church's voice sweet or as the Prophet Malachi speaks like the offerings of Judah and Jerusalem which were pleasant to the Lord Mat. 3. 4. Secondly Her face is comely whether the face of the body be meant when it is like Mary Magdalen's when she did wash Christ's feet all blurred with the tears of true repentance which like pretious seed she is sowing that she may reap in joy or when it is like David's Psal 119. 136. when he did not onely wash his bed with his tears but shed rivers of tears for the sins of others Or whether the face of the soul be meant when it is stamped with his image and made comely by his beauty of holinesse as he speaks by the Prophet which he put upon it Ezek 16. 14. Any or all these wayes the face of the Church and every true member thereof is said to be comely in the sight of Christ Observations 1. Whereas the Church is called a dove it teacheth all her true members what should be their disposition as hath been already shown in the nature and properties of the Dove 2. We see by her being in the clifts of the rock her weaknesse of her self to withstand her ravenous enemies and that her onely strength and safety consists in her recourse to her Rock Christ Jesus and in making him her hiding place and refuge 3. Her being in the clefts or narrow places of this Rock showes plainly that those who would have safety by Christ and the merit of his bloodshed or tuition from him they must not be big-swoln with the opinion of their own righteousnesse or merit for such can never enter in at rifts or narrow clifts of a rock or at a narrow way which onely leads to salvation Luk. 1. 53. but the humble and poor in spirit for to such onely as saies our Saviour pertaines the kingdom of Heaven Matth. 5. 3. 4. Seeing the Lord saies to every true member of his Church Let me hear thy voice c. what incouragement is this to come to him by prayer to obey and seek after so gracious a Caller upon us and not go with Romanists to Saints and Angells as mediators for us 5. We see when the Churches voice is sweet and acceptable and her face comely even when she is in the clefts of the rocks as Jacob smelled sweetly in Isaac's sight when he came cloathed with his elder brother's garment they onely then are acceptable to God both their persons and their prayers c. who are in Christ Jesus 6. We see what incouragement this is unto us to pray and praise the Lord seeing he tells us that sweet and delectable is the voice of his Elect when in these holy exercises they utter the same before him 7. If our voice be sweet unto him O how sweet should his voice in the ministry and exercises of his Word be unto us as David professes Psal 19. and 119. 8. If the face of his Chosen be so comely and beautifull in God's sight
of the Word strongly confuting their Heresies and by Excommunication casting them forth of the Church and the other if they yet continue obstinate and infest the vines by civill and corporall punishment catching and destroying them lest they destroy the vines that have but tender grapes that is seduce simple soules while they are as yet but only young and weake But why saith Christ Take us the foxes and not simply â—ake the foxes or particularly take me the foxes but in common take us the foxes I answer 1. This is to show that the taking of these foxes redounds both to Gods glory and his Churches good and therefore whosoever is negligent in doing of his duty Minister or Magistrate he neither tenders Gods glory nor his Churches good 2. This is likewise to show for the Churches great comfort that Christ and she have common friends and foes Last of all the reason of the taking these foxes is their spoiling of the vines by which are understand the members of Christ's church against whom these foxes do set themselves for hurt compared here unto vines Isay 5. Psal 80. as else where frequently in Scripture Matth. 20. c. For the reasons following 1. The vine is called noble Jer. 2. 21. So are the godly and Gods Church beyond all other societies Psal 16. 2. 2. It has not outward beauty but is full of inward sap so neither has the Church like that whore Rev. 17. But is beautifull within through the aboundant sap of grace 3. It is weake and therefore needs under-propping and so is the Church of her self but is under-propped by Christ Cant. 8. 5. 4. It must be also hedged about for defence Isai 5. 5. Psal â—0 12. and so must the Church also chiefly by divine protection 5. It spreads farre in the boughs thereof Ps 80. 11. And so does the Church in her members to the utmost ends of the earth Psal 2. 6. It is the most fruitfull of any tree and so is the Church and her true members â—oh 15. 7. If it be otherwise it is most unprofitable of any tree and fit only for the fire and so are the members of the visible church Ezek. 15. 3. Joh. 15. 6. and like unsavory salt Matth. 5. 13. 8. That it may be so great pains is taken about it Isay 5. And so is about the Church by the Lords vine-dressers Luk. 13. 7. 9. It must be pruned specially and is much better thereby so must the Church by the crosse and affliction and with David She finds that it is good that she is so 10. The Vine with the grapes thereof send forth a good smell Cant. 2. 13. Hosea 14. 7. and so do Christians by their fruitfulness in holiness both upward towards God in Christ and to all such who see their godly example 11. The vines as we see here and Psal 80. 13. have many enemies and so has Christ's church both open and secret subtile and mighty 12. The Husbandman plants them Psal 80. 8. and has a care of their prospering purging and preservation and so doth the Lord of his Church who therefore is so called Joh. 15. 1. and to whom his Vine-yard is more deare then Naboths was to him and none can take the same from him or pluck any of his sheep out of his hand 13. There are many sorts of vines whereof we have already spoken on the 6. verse of the 1. Chapter as there are many sorts of grounds spoken of in the parable of the sower Matth. 17. And so are there many sorts of Christians but one sort only which are the noble and goodly vine spoken of here and whereof the Lords has such a care called else where by Jeremy the right seed Jer. 2. 21. and these are such who as Ps 1. 3. and Isai 5. disappoints not the expectation of the Husbandman but brings forth sweet grapes and good fruit in due season Now the spoiling of these vines is nothing else but the perverting and drawing them from the truth by poisonable Doctrine and deceiving as our Saviour sayes if it were possible the very elect or as the Lord speaks by his Prophet when under pretence of leading Gods people such mis-lead them and cause them to erre wherein these crafty foxes in the time of ignorance did so prevaile before the over-clouded eternall Gospell as we see Rev. 9. 2. beganne againe cleerly to shine that as we see Rev. 13. the whole world in a manner followed the beast Observations 1. In this charge which we see Christ gives both to Ministers and Magistrates concerning his Church we see the care that he has thereof and of every true member that is therein whereof for our comfort let us never doubt in whatsoever estate she or we be in both for protection and providence although it were our case as Israels in Egypt or at the red-sea or like that boat wherein he and his Disciples were Matth. 8. 24. 2. Here also we may behold the estate of Gods Church that it shall never want enemies both subtile foxes that will creep in among the vines to spoile them and cruell boares out of the wilderness to waste and destroy them Psal 80. 12. And therefore she should arme her self against both and not think it uncouth although she be infested by both being herein conforme to her head who had both cruel enemies who cryed crucifie crucifie and a crafty bosome Judas who did betray his Master 3. Their end and aime is to spoile the vines where we may see the Malice of Satan in his instruments is next to the head now against the members of Christs body that he may have no Church which therefore they seek to spoile by poisonable Doctrine craftily or else to cut off by persecution cruelly and yet herein thorow Christs care and preservation shal be disappointed who by his spirit of truth shall lead his elect into all truth so that it shal be impossible that they can be deceived and shall so preserve his Lilly amongst the midst of thorns that the gates of Hell shall not prevaile against her 4. Seeing it is the duty both of Magistrates and Ministers each one in their own places to take order with the enemies of Christs church they ought carefully to take heed thereto as once they must give an account and we ought all of us pray to God earnestly that he would thrust out many faithfull pastors more and more and many zealous Magistrates into his Church who may diligently do Gods work here injoyned and hunt these hurtfull and subtle foxes that spoil the Lords vines which if they who should hunt and take them neglect or that they be too strong the Lord will not fail to do it himself as he did to Pharaoh and that fox Herod and others 5. If Ministers and Magistrates should be the takers of these foxes who spoil the vines then it is a shame to see either of them prove foxes themselves and wasters of the Lord's Vine-yard
perplexity need resolution binding up so what is broken and strengthning that which is sick and like a bruised reed or smoaking flax Thirdly her question to them If they saw her well-beloved because it was fittest that they should know Christ or see him who were as the light of the world to give knowledge of him and show or like the Baptist point him forth to others this being it which is said by Malachi That the Priest's lips should preserve knowledge and they should seek the Law at his mouth Mal. 2. 7. for he is the messenger of the Lord of Hosts And therefore they are compared to that star that led the Wise-men to the place where Christ was Wherefore suitably she enquires at them for Him whom her foul loves But unto this question we see not here any answer made mention of which behoved to be either because they made none at all which is not like to be the true cause or else because upon their answer at that present she found not the good thereof which is that comfortable resolution and finding of him whom her soul loved as she found within short space thereafter The seed of God's Word like other seed having its own time to brier and bring forth its fruit which the husbandman is bidden to wait for in patience And God's Spirit having his own time of efficacious working with the Word and of the comfortable application to the soul of that which it hath been ruminating upon that so all comfort may be known to come from him onely who is the promised Comforter in and by the means of the Word and all glory may be given to him therefore Observations 1. By the Church's constant inquiry and indefatigable pains notwithstanding all discouragements of seeking and not finding as before we see a most worthy and imitable example to follow of constant cleaving to Christ as Job firmly resolved and as Ruth did to Naomi and that we should never desist to seek till we find to ask till we get and to knock till it be opened unto us 2. In respect that Pastors are called watchmen and especially as Ezek. 34. 10. at whose hands the Lord will require the blood of such as perish through their default 1 They ought to consider the weightinesse of their charge and beg earnestly strength and abilities from God to discharge the same And 2 People for their encouragement should obey that exhortation of the Apostle Heb. 13. 17. Vers 4. It was but a little that I passed from them but I found him whom my soul loved I held him and would not let him go untill I brought him into my mothers house and into the chamber of her that conceived me The Church getting no resolution that can satisfie her soul she yet continues seeking and by constant seeking as Joshua and Caleb followed the Lord when means fail she finds him to her comfort for neither can the most comfortable speeches of brethren who can tell with David what the Lord hath done for their souls nor the resolution of Pastours raise up a cast-down soul cure a wounded spirit and comfort an afflicted conscience till Christ himself come and show himself to the soul as there was no cure by the waters of Bethesda till the Angell came down and moved the same nor no calm of the storm till Christ awaked and spake to the sea Matth. 8. Next when she has found him as Jacob did the Angell that wrestled with him she held him and would not let him go and so she practises that Precept of Solomon Take fast hold of instruction let her not go but keep her sure for she is thy life Prov. 4. 13. Which holding of him whom her soul loveth is by the hand of Faith gripping fast to the promises of his Word and to him in them Neither is this rudenesse as it would seem in her that she should lay hold on so glorious a King and not let him go 1 In respect of that mysticall matrimonial union between them And 2 in respect that such sort of dealing is most acceptable to Christ who delights in such a holy violence whereby the godly take the heavens by force And as we see in Jacob's example which has such power with God and in the end never wants the blessing Wherein the marvellous kindnesse of the Lord is seen that he yields himself as it were to be so held and detained by us yea who furnishes ' to us both the hand and strength whereby he is held see Col. 2. 18. Neither thinks he it any rudenesse or unmannerlinesse in us so to do although Papists and enemies to the truth would suggest that it is too much sawcinesse for sinfull men to come directly to Christ and lay hold on him and not rather in a more humble manner to seek unto some Saint or Angell to intercede for them But his true Church here doth not so but seeks onely to him and by a holy confidence layeth hold on him alone who crieth out to all Come to me all ye that are weary and loaden and I will refresh you Neither is she content onely to lay hold on him and not to let him go but she brought him to her Mother's house and into the chamber of her that conceived her that there He might abide and dwell with her by which house or chamber is meant the heart as it is said Ephes 3. 17. That Christ dwelleth in the heart by faith and as the Apostle declares Rom. 8. 9. by his Spirit which if a man have not dwelling in him he is none of his Which is called the house of her Mother or chamber of her that conceived her because in the heart the seed of the Word is received as in the womb of the Mother and faith thereby is begotten as it were and the new birth or inner man is conceived The marks of which finding and bringing home of Christ to the soul or heart are these 1 There is light or illumination which must be 1 a humbling light 2 a warming light 3 a changing or renewing light making the heart a new heart new words new actions 2 There is a life known by the motions thereof and care of its self preservation c. and with it a death of and to sin 3 There is peace joyned with righteousnesse and care not to return again unto folly 4 There is joy such as Psal 51. 12. and 4. 6 or like that of Simeon's And 5 There is liberty from sin's slavery and spirituall bondage as Esay showes That they may be trees of righteousnesse the planting of the Lord and that they may be glorified Esa 61. 1 3. Observations 1. This example that the Church found her well-beloved at last serveth both for comfort and encouragement to all those who with a hearty affection diligently and constantly seek after Christ for howsoever he come not so soon as they would yet let them not faint nor give over but be assured at last
he shall come to their comfort and to the joy of their hearts they shall assuredly find him 2. She found him when she was past the Watchmen and all means had failed her which teaches us When we have assayed all lawfull means and yet find no comfort nor delivery by them yet not to despair but still rely upon the Lord who in the mount or height of the soul's tryall or trouble will be seen as he was to Abraham to Israel at the Red Sea in Babylon as that vision Ezek. 37. showes and to the King of Israel 2 King 7. to Daniel the three Children Jonas his Disciples in the storm and others Man's extremity when all hopes are failed as in Lazarus's raising being his opportunity 3. We see here the power and praise of a true lively faith that it not onely laies hold on Christ but also keepeth and retaineth him fast and will not let him go this being the victory as St. John saith not onely whereby we overcome the world 1 Joh. 5. but also whereby we overcome and prevail with God and by the very touch thereof can draw vertue out of him Which excellency of faith if men did throughly weigh and consider they would not be so cold in the means thereof nor so carelesse in seeking after the same while as without wearinesse they hunt after vanities and vexation of spirit and with Esau do forego the blessing 4. This example of her̄ holding him fast having at last found him whom she misled before showes what soul it is who will be most carefull to keep Christ by all means and advert narrowly to the grouth or decay of grace working out its own salvation with fear and trembling surely such a soul onely that has been spiritually exercised under the sense of sin and standing in need of Christ and comforts of his Spirit for which they have thirsted as the Psalmist speaks Psal 63. like parched ground or as David did for the waters of the well of Bethlehem 5. We see that she is not contented onely to lay hold on him and not let him go but she will lead him home to the inner chamber of her heart that there he may dwell with her knowing very well that where he comes to dwell as our Saviour said to Zacheus salvation comes to that house and as Obededom's house was blessed because of the Ark's being there so blessed is that soul wherein Christ is for as Mary and Martha said That if Christ had been there their brother Lazorus had not died Joh. 11. 21. so where he is there is no death nor danger but life and liberty with all manner of blessings And indeed this is a great mystery for although many professe the Name of Christ in word yet few know what this means to bring Christ home to their heart Christ indeed is in their mouth but their heart is far from him and he from it and therein is only to be found Pride Malice Covertousness Uncleanness Envy and Hypocrisie c. yea Satan dwells in their heart and their speeches and actions declare the same cleerly as the Apostle witnesses 1 Joh. 3. 7. c. 6. If we have found Christ and brought him home to the house of our heart let us remember these duties 1. To keep a clean house to this our Heavenly husband who can abide no impurity which is the least thing a woman can do to her husband 2. Let him be Master of his owne House and give him the chiese place therein 3. Entertain him as becomes upon his owne especially with a dish of love and 4. Keep the marriage bed chast for he is a jealous God and admit not nor have any familiarity with his known enemies Vers 5. I charge you O yee daughters of Jerusalem by the Roes and hindes of the field that yee stirre not up nor awake my Love till he please The church having regained Christ by this charge whereof we have already spoken c. 2. v. 7. she showes her constant purpose of heart to retaine and intertain him hereafter more carefully Verse 6. Who is this that cometh out of the wilderness like pillars of smoke perfumed with Myrrh and Frankincense with all powders of the Merchants In these words is shown the effect of the Churches finding Christ laying hold of him and harbouring him in her heart to wit he cometh down to her on earth and taketh up his dwelling in her heart that he may perfume her with his sweet graces and make her ascend in her affection delight and desire from the world the love corruption and fashion thereof to heaven and heavenly things as we are willed Coloss 3. 1. The words are words of an Interrogation uttered as some think by the bridgroom not being ignorant who she was but in way of admiration to draw us to the due consideration of the rareness and excellency of the thing seen Others take it to be the speech of strangers as yet desiring to be instructed and admiring the glory of the Church who is said here to come up out of the wilderness like pillars of smoak perfumed with Myrrh and frankincense c. Where we have to consider 1. What is meant by the wilderness 2. What is her coming up out of the same 3. Why she is said to come up like pillars of smoke 4. What her perfuming is with Mirrh and frankincense with all powders of the merchants First then The wilderness out of which she ascends is the world the corruption wherein we are all by nature the love delight and desires thereof compared to a wilderness 1. As in a wilderness there is nothing but wastness and barrenness so in the world and mans estate by nature there is nothing but wastness and barrennesse of all grace and goodness in all the faculties of the soul members of the body and whole course of life 2. As in a wilderness there are many briars and thorns and many savage beasts so in the world and mans estate by nature there are many vices the cursed brood of originall corruption and a Savage disposition whereby many in mens shape are but very beasts of divers kinds as Tigers Foxes Dogs and Swine c. With which sort the Apostle tells that he fought at Ephesus 3. A wilderness is commonly dry which is one cause of the barrenness thereof for which cause the Psalmist sayes of the Lords goodness that He turneth the wilderness into a standing water and dry ground into water-springs Psal 107. 35. as he also gave water in the wilderness to his people out of the rock even so in the world and our estate by nature there is nothing in the heart but driness and want of all moisture of grace which makes it to be so hard and barren in all goodness till the Lord break the hard heart and moisten with the water of grace the dry and barren soul 4. In a wilderness there is no Tilling Sowing Planting or dressing at all and therefore
expect acceptation but will be as a stinking or corrupt carcase and our best exercises of devotion but abomination before him and therefore most earnestly should we seek the graces and gifts of Gods holy spirit that so we may be as pillars of smoak perfumed ascending like Abels sacrifice and finding acceptation 5. The churches manner of ascending being thus persumed is like pillars of smoak which showes unto us that our spirituall ascending and heavenly disposition must not be by fitts but steddy resolute and constant without wavering notwithstanding of any wind of temptation as was Joshuas resolution to serve the Lord Jobs practice of cleaving to him and of all others that have attained to the end of their faith which is the salvation of their soules Vers 7. Behold his bed which is Solomons threescore valiant men are about it of the valiant of I srae 8. They all hold swords being export in warre every man hath his sword upon his thigh because of feare in the night From this verse to the end of the Chapter the church sets forth the glory of Christ whom after seeking at last she had found by the glory of Solomon whereof our Saviour speaketh Matth. 6. 29. By particularizing it in these three Solomons bed his Chariot and his Crown his bed strongly guarded his Chariot richly furnished and his Crown gloriously adorned First then our Saviour is compared here to Solomon and next his glory in these three forenamed unto the glory of Solomon Himself then is compared to Solomon for these respects 1. Solomon was the sonne of David and so was Christ according to the flesh and therefore so called in like manner 2. Solomon according to the signification of his name was a peaceable Prince and so is Christ that Prince of peace as Isay calles him who has made peace between God and us Isai 9. 6. And is the author of all peace externall internall and eternall 3. Solomon was greatly beloved of God 2 Sam. 12. 24. and so was Christ proclaimed to be the welbeloved of the Father in whom he was well pleased 4. Solomon excelled and exceeded all others in wisdome riches and glory and so doth Christ who is the wisdome of the Father the full treasure of grace and the king of glory 1 King 10. 23. Col. 2. 3. 5. The fame of all these in Solomon spread a farre off and allured many to come and hear his wisdom And so has the fame of Christs wisdome grace and glory which he gives to the utmost ends of the earth allured many to come to him and hear his wisdome revealed in the Ministry of his word 6. Solomon took to wife an alien the daughter of Pharaoh an Egyptian and made Her a glorious Queen unto himself as we see Psal 45. and so has Christ taken those who were aliens from the Common-wealth of Israel of a wicked proprogeny as we see Ezek. 16. even idolatrous Gentiles and make them a glorious Spouse unto himself in like manner 7. He built that glorious Temple which was called Solomon's Temple and so has Christ built his Church of lively stones gloriously adorned by Grace here which is called likewise his Church and mysticall body and which he shall make more glorious to himself in the heavens hereafter Secondly By Solomon's bed where he lies in the night-time of this life and as the Apostle saies where he dwells by faith and there rests as it were and reposes himself is meant the hearts of his Elect Ephes 3. 17. as we see Cant. 1. 13. whose hearts and souls like Solomon's bed which was so strongly guarded 1 are kept by the power of God through faith unto salvation as saies the Apostle 1 Pet. 1. 5. and as the Psalmist shews Psal 125. 2. 2 They are guarded by his holy Angells called the Lord's heavenly Hostes and who are ministring spirits sent out for the good of the Elect Iuk 2. 13. And 3 faithfull Pastors and able for the calling furnished with the sword of the spirit Ephes 6. 17. which is the Word of God and skilfull as the Apostle speaks in the word of righteousnesse Heb. 5. 13 14. who by reason of use have their senses exercised to discern good and evill and to divide the Word aright and convince gainsayers They also are a guard to Christ's Church Rev. 2. 16. to guard their hearts from errour and seduction having the Word for that end in readinesse Jer. 9. 3. and valiant for the truth like the sword of a valiant man girt to his thigh Psal 45. 4. As also to protect them from terrour or any invasion of Satan's temptations which may affright their render consciences and disturb their peace Or from other subtle snares and practises of their enemies which usually are accustomed to be practised and put in execution in the time of the night Observations 1. We see here the honour that Christ bestowes upon an Elect soul that seeks him to wit that of a cage of unclean spirits by nature he makes the same a bed as it were or bed-chamber for himselfe to dwell in 2. The safety of that person in whose soul Christ dwells to wit that Solomon's bed or any other King 's was never so surely guarded nor may they lye down with such assurance of safety as we see Psal 4. 8. and Prov. 3. 24 26. 3. In Pastors that are like wise a guard to Christ's Church and as it was saâ—… of Elisha who are like the horsemen and chariots of Israel we see by these words what are required to wit 1 Fidelity as in a King's Guard to whom he committeth his person and life 2 Vigilancy being like a Guard for fear in the night 3 Valour or courage as Ieremy speaks To be valiant for the truth Ier. 9. 4. 4 Expertnesse in war for convincing the adversary and repelling the darts of the devill 5 Furniture with the fit weapon of the sword of the Spirit 6 Readinesse to use and wield the same like a sword not to seek but at all occasions ready in the hand or girt to the thigh 7 Unity and order standing each one in their own station and all about the bed And 8 Not aliens themselves but of the same true Israel of God over whom they watch and therefore called so here of the valiant men of Israel Vers 9. King Solomon made himself a Chariot of the wood of Lebanon 10. He made the pillars thereof of silver the bottom thereof of gold the covering of it of purple the midst thereof being paved with love for the daughters of Jerusalem Next to the Bed of repose whereof we have spoken followes the Spouse her speech how by the preaching of the Word as in a Chariot the true Solomon Christ Jesus is conveyed to the soul and carried whither he will as the Ark was carried by the Levites the excellency of which benefit is compared to all most precious mettalls and finest wood whatsoever In these words then we have 1 A Chariot
benefit is it to converse with the godly by whose company and conference they may receive such good As on the contrary what danger detriment and grief is it to converse with the contrary under whose tongue the poyson of asps is and it self a world of wickednesse as James calleth it setting on fire the course of nature and is set on fire it self of hell Jam. 3. 6. 3. But as our Saviour speaks seeing out of the abundance of the heart the mouth speaks if we would have our lips to drop like the hony-comb let us labour to have our hearts purged of that root of bitternesse that is naturally therein to have them sweetned by grace and then the good man out of the good treasure of his heart will bring forth good things 4. With lips dropping like the hony-comb a sweet smelling garment of a holy conversation must be also joyned works with words and practise with profession for it is not the honouring with the lips that the Lord accepts except both heart and hand be joyned therewith Vers 12. A garden enclosed is my sister my spouse a spring shut up a fountain sealed Here by two new similitudes he sets forth her praise the one is of a garden enclosed the other is of a spring shut up and a fountain sealed First then the church is compared to a Garden 1. Because as a garden is taken out of common and waste ground to be appropriate to a more particular use so is the Church out of the masse of Mankind to be the Lord 's peculiar and it is he onely who makes us so to differ 2. In a garden no rare or good thing comes up naturally of it selfe but what is sown or set even so nothing that is good no not to will have we of our selves but what is sown or set by the hand of that heavenly Husbandman Joh. 15. 1. 3. For such sowing or setting the ground must be digged purged and prepared and so must our hearts for the good seed of the Word and the plants of grace 4. In a garden nothing uses to be sown or set but what is usefull or delightsome even so is all grace that is sowne in the heart 5. In a garden there is great variety of flowers herbs and plants c. And so there is great variety both of edifying gifts and saving graces in the church of God all for the good of the whole body and every particular member thereof 6. No garden wants its own weeds unto which nature is a kind mother and therefore must be purged dressed and kept cleane even so none wants their own infirmities which our naturall corruption brings forth and nourisheth and therefore great need is there of mortification vigilance and prayer with all such means whereby the heart may be purged and kept cleane 7. Of all places men take most delight to walk in their gardens and so does Christ Jesus to walk in his Church Rev. 2. 1. Psal 87. 2. 132. 13. Next this garden is called a garden inclosed Psal 125. 2. 1. In respect of distinction as Goshen from the rest of Egypt 2. Of protection as the Lord in Zechary speaks being as a wall of fire about her Zech. 2. 5. or as he sayes in Isay Isa 27. 3. I the Lord do keep it I will water it every moment lest any hurt it I will keep it night and day 3. In respect of priviledge or appropriation Psal 80. 12. Job 1. 10. Because that none others are partakers with her of those heavenly graces which she receives from Christ but her true members and elect how soever others may be partakers of the meanes and make a great show of verball profession as if they were the Church 4. In respect of her chast carriage and reservation keeping her self only to Christ 2. Cor. 11. 2. So that there is no entrance to any in her heart beside him she loveth obeyeth and worships him only not going a whoreing after any other so that of her it may be said Paret et patet uni nothing enters in it from without but what comes from the heaven above The second thing whereto he compares her is to a spring shut up and a fountaine sealed where we see these two joyned a garden full of pleasant plants and lest any thing should wither or want moisture therein here we have a fountaine or spring sealed up that thereby as he speaks in Isay he may water it every moment Isay 27. 3. Therefore is the godly man compared in the first Psalme to a tree planted by the river side And it is to be noted that he speaks not of waters but of a spring never deficient or a fountaine that still abounds and yet though they abound so as our Saviour speaks Joh. 4. 14. that who drinketh thereof they shal be unto him a well of water springing up unto eternall life yet they flow not forth of the garden but are shut up and sealed so that none are watered by them but those plants of this garden which our heavenly Father has planted The waters of this spring or fountaine whereby the plants of Gods garden are watered as the four rivers that watered the earthly Paradise are either those of Gods holy word by which faithfull pastors water the Lords garden as Paul speaks saying that he planted and Apollos watered which in the externall sound or Ministry they flow out unto all yet in the inward power and efficacy they are sealed and extend only to Gods elect or else these waters are those living waters or that water of life which Christ only gives himself and none else is able to give and those are the refreshing and comfortable graces of his holy Spirit whereby the soul is moistned and the Christian made fruitfull unto eternall life Now this fountaine is said to be sealed signifying thereby unto us these two things 1. The confirmation of grace to Gods elect and that they shall never fully nor finally fall away therefrom in which sense the word sealing is used Jerem. 32. 10. and Eph. 1. 13. 2 It signifieth the participation of grace and reservation thereof to them only as that which is sealed is not communicate with others nor known to any but such as the same concerns in which sense the word sealing is used Isay 8. 16. 3 It signifieth the Lords preservation and surety of his Church in common dangers and calamities as we see Rev. 20. 3. Matth. 27. 66. and his continuall having them in remembrance as Job speaks of sealing Job 14. 17. Observations 1. If we be as a garden or plot of ground severed from common use to the owners particular use and delight then let us walk as such and not conforme our selves as we are exhorted Rom. 12. 1. to the present world 2. This is a great comfort unto us that we are the Lords garden for as a man has a care of his garden delight theretherein so the Lord will have a
care of his church even in her greatest extremities 3. This also serves for our humiliation that being the Lords garden it is he onely who makes us to differ from others and we have nothing that is good or savours of grace in us which is not his sowing planting and watering and who gives also the increase 4. Seeing his church is a garden shut up let us therefore make our hearts patent only to him as we have Psal 24. 7. and shut up from Satan's entry the world and all sort of wickedness 5. The church also being a fountaine sealed up or a spring shut up we see that this is proper only to Gods church and Christs elect number to have saving and indeficient grace into which property none others have any share for it is shut up from them as the rain was in the clouds so long in Elias and Ahab's time and flowes only and falls on the elect as the dew did on Gideons fleece when all the ground beside was dry and what ever their share be in other things yet happy are they who have their share in this Vers 13. Thy plants are as an orchard of Pome granates with pleasant fruits Camphire and spiknard 14. Spiknard and Safâ—on Calamas and Cynamom with all trees of Frankincense Myrr hand Aloes withall the chief spices From the commendation of this garden he condescends next to the praise of the plants that grow therein as in the Eden of God and are watered by the fountaine and well-spring of grace which are not common or ordinary plants of small esteem but are all sweet fragrant and precious replenished themselves with saving graces as a Pomegranate is with granes or kernells and bringing forth sweet fruits of new obedience which is like most odoriferous sweet smelling and precious spices to the glory of God and the good example of others whereby we may see that of all the goodliest gardens that ever was or can be imagined this is the first surpassing all others quantum lenta solent inter viburna cupressi and showing how farre the church of Christ and true members thereof in excellency surpasse all other societies By these goodly plants then are meant all the faithfull transplanted out of the first Adam by the mercifull hand of that heavenly husbandman and planted in Christ Jesus the true vine from whom sucking sap as the woman diseased of the bloody issue drew vertue by a true and lively faith and being incorporate in him they bring forth the good fruit of holy obedience these plants are called the Lords pleasant plants Isay 5. 7. which he has planted with his own right hand and branches which he has made strong for himselfe Ps 80. 15. Trees also of righteousness transplanted out of nature planted into Christ by grace and at last from grace to be transplanted to be with Christ in glory Isay 61. 3. Why also they are compared to Pomegranates has been touched not being like Hoseas empty vine Hos 10. 1. Or that empty reed which in derision was put in Christs hand Matth. chap 27. 29. But because they are replenished with the graces of Gods holy spirit sweet and delicious to the soul as the granes of the Pomegranate are to the mouth yea some of them full with these graces Act. 6. 3. 5. 8. As a vessell is full although not full as the fountaine is said to be and which communicates to others As for the rest towit the fruits here spoken of to insist upon them in particular and shew the excellency of every one of them I mind not partly because we have spoken of some of them already Chap. 1. Verse 12 13 14. c. And specially because by these excellent sweet and precious spices it is the scope of the Holy Ghost only in generall to â—how the excellency sweetness and pretiousness in Gods sight of his own elect his graces in them and their fruits of obedience These plants which bring forth such fruits hath the Lord planted in all ages by the Ministry of his holy Prophets Apostles and faithfull Ministers as Paul sayes of himself I have planted and by the wholsome and still waters whereof David speaks of pure and heavenly doctrine Psal 23. 2. These has he watered as it is written in like manner Apollos watereth from which planting and watering of the externall Ministry accompanied with the planting of the Lords right hand and watering of his grace or internall and divine efficacy as it is also added but God gives the increase from hence I say do spring the saving knowledge of God unfained repentance a lively faith a stedfast hope fervent love holy Humility Meekness and mercy mortification of the flesh watchfulnesse and prayer sweeter before God than all the sweetest incense and such fruits of holy obedience that in value exceed all the chiefest spices Observations 1. Seeing Christ's Church consists of such excellent plants let every one labour to adjoyn himself thereto otherwise being but as stinking hemlock fit onely for rooting out and casting into the pit of eternall perdition As also to be a right plant replenished inwardly with saving grace and bringing forth outwardly the sweet smelling fruits of holy obedience and not a bastard or degenerate plant whereof the Lord speaks by his prophet Jeremy cap. 2. 21. or an empty Vine bringing forth no fruit or if any as the Lord complains but sowre and unsavoury grapes Isai 5. 2. Seeing the godly are the Lords plants in his pleasant garden which bring forth such fruits O happy are all those faithfull pastors whose ministry the Lord uses to plant and water such plants and to make them fruitfull in such excellent fruits Worthy is this work and may be called opus operum glorious is this employment let blind and profane worldlings think of it as they list great also is the blessing and joy that a pastor may have if he find that the Lord by him has planted a few or one of these plants and great shall be the reward of such planters in heaven 3. If the godly be the Lord 's precious plants and his noble Vine as in Jeremy he calls them Jer. 2. 21. let the destroyers of these plants and layers of the Lord's vineyard waste as the Psalmist complains Psal 80. consider what fearfull revenge abides them and wrath from the Almighty God hangs over their heads Vers 15. A fountain of gardens a well of living waters and streams from Lebanon In the former verse Christ called his Church A fountain sealed up which doth water all her plants and here she ascribes all the praise thereof unto him affirming that he is the fountain of the gardens c. that is Look whatsoever waters of life is in her or in any particular Churches without challenging any part of that to themselves they flow from him onely as the prime and head fountain and it is onely out of his fulnesse that they receive grace for grace Joh. 1. 16. For as the
Apostle saies It hath pleased the Father that for this end in him all fulnesse should dwell As the catholick Church then is called a garden so particular Churches are called here gardens and Christ is that fountain of the gardens whose plenty and plenitude is such that it reacheth it self to the watering of all these Churches dispersed thorow the world and all the true members thereof which are his pleasant plants The waters of this fountain being like the few loaves and fishes which fed so many thousands and there were twelve baskets full gathered up or like those waters in Ezekiel that flowed out of the Sanctuary so abounding that they were waters to swim in and could not be passed over Ezek. 47. 5. Therefore also he is called a well of living waters and which sends forth many streams as those which come from Lebanon Living waters being such as alwais do flow assprings do and never dry up opposed to standing waters So that the meaning is that the graces and waters of life which do flow from Christ upon his Church are such as can never be dryed up they flow from so bottomlesse and inexhaustible a fountain so that albeit he bestow his graces and gifts from time to time in never so great a measure yet are they not diminished but like the widow's oyle superabounds after all vessells are filled therewith Which waters likewise have these notable properties 1 They are cleansing as we see Ezek. 16. 9. though the stain were never so deep or the pollution never so great 2 They are curing as the waters of Jordan cured the leprosie of Naaman and as we see Ezek. 47. 9. 3 They are quenching though the aguish thirst of the soul in temptation were never so great 4 They are quickning like those waters in Ezekiel which wheresoever they came made things to live And 5 They are fructifying as we have in that same place of Ezekiel vers 11 12. and as it is said Psal 1. and in the preceding verses of this chapter making the plants of the Lord's garden like an orchard of pomgranats with pleasant fruits Observations 1. We see the disposition of all the godly that in a humble and thankfull manner they ever acknowledge what ever good or grace is in them that they have it from the Lord the full fountain thereof to whom therefore they give the glory and praise 2. Seeing Christ Jesus is the full fountain and well-spring of living waters and that so graciously he invites all those who thirst to come and drink thereof Isai 55. 1. Let all those who would participate of these cooling cleansing curing and quickning waters come to this blessed fountain and seek comfort refreshment and grace there onely where it is to be found and not to any Creature Saint or Angell or other mean whatsoever not of God's appointment like those who leave the fountain of living waters and dig up pits unto themselves that can hold no water at all 3. These waters are called living waters as being not onely ever scaturient but likewise because where-ever they flow towards a soul they quicken the same and as is said make the same to live and where life is it has a care of the conservation of it self fleeing and abhorring what is destructive thereto there is likewise a naturall appetite after that which doth nourish and maintain the same and it doth manifest it self also in the proper motions and actions thereof So that where these things are not found spiritually in the soul it is a token that these waters which are called living never entred therein Vers 16. Awake O north-wâ—…d and come thou south blow upon my garden that the spices thereof may flow out Let my beloved come into his garden and eat his pleasant fruits Upon the Churches humble and thankfull acknowledgment that all the graces or goodnesse that is in her or any member of hers flowes onely from him as the full fountain and the inspiration of his holy Spirit Therefore our Saviour in the first part of this verse sendeth as it were his Spirit more plentifully and powerfully yet to breathe upon her Such is the fruit of thankfulnesse for benefits received and the right using of the same as it is said habenti dabitur And in the second part of the verse is the Church's invitation of Christ upon this increase of his grace in her to receive aâ—…d enjoy the holy fruits thereof In the first part then of this verse we have 1 The mission of the holy Ghost to his Church under the name of north and south-wind 2 The work of the Spirit which is Inspiration under the word of blowing on hisgarden And 3 The end wherefore that her sweet fruits of holy obedience may more abound and her heavenly grace may more be manifested under these words That the spices thereof may flow out Having then spoken before why the Church is compared to a garden and in this place is called His garden both by right of creation and acquiâ—tion at a deer rate We have to consider 1 Why the Spirit that blowes on this garden is compared to winde to wit because of alike properties 1. The wind has a purging power of the aire and therefore is called Nature's fan and so has the Spirit to purge and cleanse the soul 2. It has a cooling quality and so has the Spirit both to abate burning concupiscence and to comfort the scorching of trouble and temptation or Satan's fiery darts 3. It has a clearing property dispersing clouds and causing serenity and so has the Spirit to disperse the clouds of temptations and make fair weather in a perplexed conscience 4. It has a piercing force being subtle and searching through every narrow cranie and so has the Spirit as we see Act. 2. 37. 5. It has a thawing quality and so has the Spirit to thaw our frosty and cold hearts and dissolve them as it were into a flood of tears 6. It has also a drying and ripening property and so has the Spirit to dry up the filthy issue of our sinfull humours and ripen us like wheat for the Lord's harvest Next there is two winds here spoken of or a wind from two arcts the North and South-wind which though they seem contrary one to another yet herein they agree that both are necessary for the garden and Church of Christ The North-wind then first is cold sharp and nipping and the South-winde warm comfortable and cherishing Even so the Spirit sometimes humbles and makes one like a low valley and sometimes raises the soul with comfort and makes it as a high mountain or as is said Psal 107. 26. sometimes they mount up to heaven and again they go down to the very depths And to this end is God's wisdom suitable in the outward means some being Boanerges's to cast down and some the sons of consolation to raise up that by and in these ordinary means the Spirit may blow accordingly The method also is to
and poysonable fruits of a wicked life and conversation which showes how rare Gods gardens are and how plentifull Satan's are in the land 4. Though the soul be already made the Lords garden and though it be both planted and watered with his heavenly graces yet we see that the spirit of God must also blow thereon that her spices may flow out which showes that we need not only quickning grace to put life in us at first and to have our hearts purged and planted with grace but likewise exciteting grace and so grace upon grace in a daily supply to rouse up draw forth and actuate that grace which we got at first 5. This blowing on the garden is that her spices may flow out which teaches us that it is not enough to be good or have goodness in our selves but it must be Emánant and flow out like the gaining with the talents and shining of the wise virgins Lamps and as our Saviour commands Matth. 5. to the benefit of others 6. Likewise as this should teach all Christians who would be good instruments in church or polity if they would have their gifts like spices to flow out for the good of others that then they should first be carefull to be well stored within with such themselves so specially pastors should be so who both in the fulness of the blessing of the Gospell by word and in adorning that holy calling by an exemplary singularity of life should make their spices or holy gifts and graces flow out that as lights on a candlestick they may shine in both to all who are vvithin the house 7. Christ makes his spirit first breathe or blow on his garden and then she invites him to come and eate of the fruits which this breathing has produced So that we see that first Christ by communicating grace to the soul he beginnes and then that his grace in the hearts of his Elect is not in vain but efficacious and operative to the producing of good and holy fruits 8. We see that Christs garden is a fruitfull garden which brings not forth only leaves of verball profession or fair-promising blossomes of good hopes of fruit but fruits themselves and as our Saviour showes much fruit Ioh. 15. 5. 9. These fruits are called his fruits for the reason aforementioned so that this is the humble disposition of all the truly godly that as David acknowledged 1 Chron. 29. 14. that he and his people had given to the Lord for the preparation of his temple only vvhich was his own even so they acknowledge that any fruits of godliness which they are able to bring forth is only from his meer grace and in so farre as they are good they are his work only so farre are they to ascribe any thing to themselves or to their own merit free will or the like 10. These fruits are called his pleasant fruits or fruits that are pleasing to him which showes not only what is the care and should be of all good Christians in all their vvaies and works to please God but also if the good fruits of a holy conversation be pleasing to God that on the contrary the evill fruits of a wicked life must be and are displeasing to him provoking his wrath as we see Isay 5. c. and his heavy judgments upon a Land Finis quarti Capitis Soli deo gloria CHAP. V. Vers 1. I am come into my garden my sister my spouse I have gathered my Myrrh with my spices I have eaten my Hony-comb with my hony I have drunk my wine with my milk Eate my friends drink yea drink aboundantly O beloved IN this Chapter we have 1. How readily Christ answers the former invitation of his Church to come into his garden and eate his pleasant fruits 2. Is set down the Churches falling asleep into the slumber of a dangerous security out of which our Saviour takes pains to awake her 1. By his voice knocking and calling upon her to arise and open to him to whom she returnes a carnall and worthless excuse 2. By putting in his hand by the lock of the dore the successe whereof is set downe that her bowels were then moved for him Whereupon ensued a further progresse in seeking him 1. By rising up 2. By opening to him But he had withdrawne himselfe 3. By seeking him and calling upon him the successe whereof notwithstanding was that she could not find him nor gave he her any answer 4. By going yet furder and seeking him thorow the city as Cant. 3. 3. The successe whereof was worse then the former she not only found him not but she was wounded by the watchmen and the keepers of the walls took away her vaile from her 5. By giving a charge to the daughters of Jerusalem if they found her welbeloved that they would tell him that she was sick of love In the third part of the Chapter followes upon the occasion of this her charge to them and their asking of her what her welbeloved was more then another's beloved that she so charged them her description of the excellency of her welbeloved his beauty and good parts In the words then of the first vers we have 1. His declaration how readily he obeyed his Churches invitation to come into his garden and eate his pleasant fruits and 2. His invitation of his friends to eate likewise and to drink with him In the declaration we have 1. The styles that he gives her of sister and spouse as he did before c. 4. v. 9. whereof we have spoken Next by this variety whereof he speaks of Myrrh spices hony wine and milk is understood the variety of the graces of Gods spirit bestowed upon his elect to his own glory and their salvation and the sweet fruits and effects thereof wherein he delights and has a complacency as those have who eate that which is sweet and delicious and drink wine or such pleasant and comfortable liquors Secondly he invites here his friends to eate and drink likewise that is the other godly so called Joh. 15. 14. whose delight and rejoysing in the obedience of their fellow members is called here eating and drinking therefore sayes our Saviour let your light so shine before men Matth. 5. That they seeing your good works may glorifie God your heavenly father The godly then are called his friends and he theirs Cant. 5. 16. 1. as between Jonathan and David because of mutuall and intire affection 2. Because of comfort of one anothers company Gen. 14. 14. 3 Because of the hazard that they will undergo one for another of their very lives 4. Because of the rejoysing mutually of one in anothers good and condoleing in like manner of their distresse as we see in David and in Jobs friends 2 Sam. 1. 26. 5 Because of the care they have to pleasure one another and to eschew what may displease or break friendship between them Observations 1. Out of this readiness of Christ to yield to the
so we must not consult with flesh and blood which will furnish so many shifts and carnall excuses but take heed to his voice who calls and knocks and as the Father spake at Christ's baptism from heaven hear him and obey 2. We see how strong is carnall corruption and remnants of sin in the regenerate to hold Christ at the dore and to sleight his voice calling on theâ—… to open and therefore how much more stronger is the same in the unregenerate and it is no marvell that they open not unto him and disobey his voice 3. These excuses she sets down by way of self-accusation that he proving so kind to her in his comming calling compellation yet she should have served him so unkindly which teaches us in like manner to search our selves as the Prophet exhorts accuse and condemn our selves that judging our selves here and confessing our unkindnesse to so kind a Lord we may not be judged hereafter Vers 4. My beloved put in his hand by the lock of the dore and my bowels were moved for him Here the Spouse subjoynes to the confession of her own unkindnesse to her beloved his constancy of kindnesse notwithstanding unto her that although she kept the dore still yet shut and made needlesse excuses that she could not open to him yet though he withdrawes himself from her for a while he will yet leave that behind him that shall raise her and make her at last open and seriously seek him and this she calls The putting in his hand by the hole of the dore the effect whereof which it produced was That her bowells was moved for him This hand is the operation of his Spirit as we see it called Act. 11. 21. which concurring effectually with his voice formerly spoken of by the small entry of grace which was left in her heart like a lock hole maketh such a strange alteration in her from that which very lately she was that her bowells presently begins to be moved for him and thereafter she rises opens and seriously seeks after him By which moving of her bowells for him is meant her serious grief and repentance for her former security and repulse and not making right use of the means of grace together with an earnest desire now a love and a longing for him which makes her hereafter to rise open and laboriously seek after him The like of which speech of the moving of the bowells we have Jer. 4. 19. and 31. 20. signifying griefe of heart and an inward disquiet Observations 1. We see here God's gracious goodnesse who never leaves his own fully nor finally which is the cause of their perseverance and that they never leave him neither fully nor finally 2. The difference between the hearts of the regenerate and unregenerate is this The unregenerate their hearts are altogether closed against Christ for in them all is flesh and no spirit but the regenerate their hearts have still some entrance patent as it were a lock-hole for Christ to put in his hand and which the Apostle calls The seed that remains in them and in their worst estate albeit they have much flesh yet they have some spirit 3. For awaking any soul out of security or working true conversion the hand of God must concur with his voice and the power of his Spirit with the ministry of his Word else all Paul's planting and Apollos's watering will be in vain Therefore it is said that while Paul was speaking The Lord opened the heart of Lydia Act. 16. 14. see also Act. 2. 41. that she attended to those things which were spoken by Paul Which should make us at all times to incall for the Spirit but specially when we hear his Word 4. We see here the piercing power of God's Word when the Spirit concurrs with it entring into the very bowells and making a strange motion and change there as we see it made Act. 2. 37. in three thousand converts at once and therefore is compared to a two edged sword that pierces more sharply even to the dividing assunder of soul and Spirit and of the joynts and marrow and is a discerner of the thoughts and intentions of the heart Heb. 4. 12. 5. Whereas she saies that her bowells was moved we may perceive that true repentance begins at the inwards of the heart and soul and makes a change first and a commotion there therefore sales David Behold thou desirest truth in the inward parts and in the hidden part thou shalt make me to know wisdome 6. She saies that her bowells was moved for him or for his offence and her unkindnesse to him which showes another property also of true repentance that under the greatest calamities or corrections that comes from the hand of God upon his own children it is still not for these calamities that they sorrow or are chiefly grieved but in a holy indignation at themselves and for the offending of so good and gracious a God against whom they have sinned Vers 5. I rose up to open to my beloved and my hands dropped with myrrh and my fingers with sweet smelling myrrh upon the handles of the lock Here unto her inward grief formerly spoken of she addâ— outward acts of amendment which acts are called fingers and hands these being the instruments of action so that she staies not at the inward motions that were stirred up in her heart as many do who have some flashes of inward motions at the hearing of the Word or upon other occasions which do soon vanish like the morning dew But she arises from her warm bed of carnall security to open to her Beloved and while she puts to her hands to the handles of the lock for this end and purpose she finds that her Beloved had left by his touch or putting in his hand at the lock-hole such abundance of sweet graces like pure myrrh that wheresoever she touched her hands did not onely savour thereof but did drop with the same O happy touch of his without which what would become of us or what duties were we able to perform to his glory or our good without him Observations 1. We see that true repentance is a rising from sin and security to holinesse and a godly watchfulnesse therefore saies the Apostle exhorting thereto Awake thou who sleeps and rise from the dead and Christ shall give thee light Ephes 5. 14. And as he who rises changes the posture of his body and quits the place and condition wherein he did formerly lye asleep even so he who truly repents changes the posture of his soul from an earthly and sinfull disposition to a heavenly and quits his former manner of conversation and company and that delight which he had to lie in carnall security 2. We see that true grace and the gift of conversion is ever progressive and practicall and therefore from the moving of her bowells within her she comes to rising and to open the dore to her beloved 3. An evidence of Christ's comming
may they be as long as they may keep that little hold of him which is by an earnest desire after him and calling on his Name Observations 1. We see that Christ uses sometimes to desert his deaâ—est saints and that the godliest through their own default â—re subject unto these desertions 1. As a just punishment â—…r their carelesness to humble them thereby 2. To set an â—dge on his graces in them avvaking them up and sharpning â—heir deâ—ires after him 3. To make them to appreciate him â—nd the comfort of his presence the more and know vvhat and â—ow vvretched they are without him 4. To make them also more vvatchfull over themselves and advert the grouth or decay of grace in them and also the more carefull when they have regained him to keep him and 5. What a dreadfull estate it is that abides the wicked to be deserted for ever from vvhich in mercy they are delivered 2. Where she sayes that her soul failed vvhen he spake we see how deeply the Lords word and sword thereof pearces and that it is a token that God has not totally withdrawn himself from that soul whereon his word has its operation for the humbling thereof and stirres up the same to a constant and serious seeking after him 3. We see vvho they are that take the Lords desertion to heart to wit only they who have had a sense and the comfort of his former presence vvhich made David to pray saying restore me to the joy of thy salvation which joy if he never had had before Psal 51. 12. and had found the sweetness and contentment of the same he had never so earnestly desired to be restored thereto 4. We may perceive that not only sinnes of grosse commission but even sinnes of omission as here of not having timely opened to her beloved wounds the very souls of the Lords elect so tender are their consciences like Davids 1 Sam. 24. 5. and so sensible are their souls 5. She sayes that as he called and she gave him no answer so she called and he gave her no answer so that she gets measure for measure as wisdome threatneth Pro. 1. 24. And therefore this should warne us all upon vvhom the Lord calles in the day of grace to awake and answer lest otherwise vve call in our deepest distresse and he answer not or if he do it cost us first as it did her here much paines and long seeking Vers 7. The watchmen that went about the City found me they smoâ—e me they wounded me the keepers of the wallâ— they took away my vaile from me Here she declares notvvithstanding of her constant seeking of her beloved and thâ—t yet she found him not how she vvould not for all this desist but insist in secking him still In doing vvhereof she showes vvhat great calamities befell her and vvhat hard useage she indured at the hands of the watchmen of the City where so diligently she was seeking her beloved It is said here that these watchmen smoâ—e her and wounded her and took away her vail from her by which watchmen Teachers are understood frequently so styled in Scripture for the reasons formerly alledged Chap. 3. vers 3. But these were such pastors or watchmen of whom the Lord by Ezekiel speaks saying The diseased ye have not strengthened neither have ye healed that which was sick nor have ye bound up that which was broken neither have ye brought again that which was driven away neither have ye sought that which was lost Ezek. 34. 4. but with force and cruelty â—e have ruled them and therefore are said here to have smitten her as the Jewes are said to have smitten Jeremy with the tongue Jer. 18 18. and to have wounded her to wit in disressing more her conscience which they should rather have comforted and not broken the bruised reed nor quench'd the smoaking flax And so we see that either they dealt imprudently with her being as Job's friends miserable comforters by mistake or misapplication or else they dealt impiously with her by erronious doctrine afflicting more her soul thereby than solidly quieting or comforting the same As we see in the Romanists their practice who in place of Christ's sole satisfaction and merit of his suffering obtrudes likewise man's own satisfaction by Pennance and suffering in purgatory by doing whereof so far as in them lies they take away her vail from her wherewith onely she is clad and covered as we see Rev. 12. 1. and wherein onely by a holy confidence she doth inwrap her self which is the sole righteousnesse of Christ and the pâ—rging and pacifying vertue of his blood alone But what are the causes why the soul is so restlesse that till she find her beloved she cannot but with the enduring of all pains and hazards persist and go on I answer There are two main causes thereof the first is the condition of the Subject the second of the Object First then the Subject is the Soul which is 1 tender 2 spirituall First then the soul in a believer who is in a living estate is most tender being very sensible of any evill especially of the greatest wherefore when the soul hath once seen God in mercy and tasted how good he is and how comfortable has been his presence the losse of him to the soul cannot be but grievious and this grief of the soul is the very soul of grief as we see Prov. 18. 14. and like the tearing of the flesh whereas other griefs that are onely corporall is like the tearing of the garment Secondly the soul is spirituall therefore must meet with that which is spirituall as fit for it for as the body is not satisfied with things spirituall so neither the soul with things corporall Wherefore when the soul is in distresse all the world to it is but like a great cypher which amounts to nothing and can never be content till it enjoy his spirituall presence and fruition who is the God of spirits the more of whom it had before the more bitter to it is the losse of him Next the Object of the soul is God who is such that the soul cannot be at rest till she enjoy him if we consider 1 either the quality of the object or 2 the relation between the soul and the same or 3 his operation First then there are three qualities in God which makes the soul so to long after him 1 His goodnesse and mercy apprehending which the soul thus reasons with it self O unhappy wretch that there should be so sweet a fountain and that the streams thereof should flow forth to thousands and none unto me as the prodigall said that there was so much bread in his fathers house and he died for hunger 2 His greatnesse or power whereof is mention made Psal 99. 11. and Prov. 19. 12. which power is two-fold 1 Of Authority over all as judge having life and death body and soul in his hand Now what a shaking of the soul
watch harden themselves like beaten souldiers against all difficulties resist temptations which are the assaults of the enemie like Gideons souldiers imitate their captaine fight that good fight whereof the Apostle speaks and be constant to the death and they shall receive the crown of life 2. This should teach us to welcome death when it comes which ends our fight gives the full victory and enters us in the triumphant estate of glory 3. We see that that which is terrible to the enemies of Christ's Church spirituall or corporall is when she is like a well ordered army wherein is no mutinie or conâ—usion but unity of faith and decency of order whereas on the contrary if she be as Midians army Judg. 7. or the builders of Babel by heresie or schisme confusion and disorder this is the greatest joy advantage and ground of courage unto all her enemies Vers 5. Turn away thine eyes from me for they have overcome me thy haire is as a flock of goats that appeare from Gilead The like of these words we have chap. 4. 9. Which we have already expounded and as for any variation which we find here Christ does not meane thereby that she should turne away the eyes of her faith from him he being the constant object thereof and wherein he so delights that the doing thereof ravishes his heart to her as he showes there but this is a kind of speech whereby he expresses how much the beauty of her eyes does inamour him that it makes him in like case with her self that is to be sick of love such is the excellency and force of true faith which for that cause we should be so carefull to obtaine The rest to the eight verse we have expounded before in the fourth Chapter verses 1. 2. 3. Vers 8. There are threescore Queens and fourscore concubines and virgins without number 9. My dove my undefiled is but one she is the onely one of her Mother she is the choice one of her that bare her the daughters saw her and blessed her yea the queens and concubines and they praised her In this eight verse is set down the glorious attendance of the spouse of Christ as we have the like Psal 45. 12. and 14. And as it is likewise said that kings shal be her nursing fathers and queens her nursing mothers a definite number of which queens and concubines being here put for an indefinite and by virgins all chaste worshippers whatsoever being to be understood and therefore they are said to be without number as we find the like speech of such in the Revelation c. 7. 9. All which forenamed queens for birth beauty or busking are no wise comparable to these three in her for all hers is from heaven and spirituall but all their's from the earth and naturall yea as the Psalmist saies This King's daughter is all glorious within with the beauty of holinesse spoken of Psal 110. which by age cannot fade sicknesse cannot blast nor death can quite abolish Next vers 9. the Church is praised from her chastity and unity for which she is blessed and praised blessed by the Daughters and praised by the Queens and Concubins In respect of which her spirituall chastity she is called Vndefiled and in respect of her unity she is called One yea the onely one of her mother that bare her The title that he gives her here calling her his Dove of it we have spoken already cap. 2. 14. whereunto this onely may be added That as every thing in the dove is amiable as her eyes Cant. 1. 15. and her feathers Psal 68. 13. and what not so is the Church in the eyes of Christ who sees no iniquity in Jacob nor perversnesse in Israel not that his justice sees any thing otherwise than it is but that his mercy will not see some things as they are Likewise how he calls her his Dove we have spoken in like manner Therefore 1 She is not her own 1 Cor. 6. ult because bought with a price 2 Neither is she the world 's for so it would love her whereas on the contrary it hates her as it did her Head before her The first property then from whence she is described is her chastity implied in this that she is called Vndefiled not that she is free from all sinning so long as she is in this life but she is so perfectly by justification and reputed so in Christ by gracious acceptation and inchoatively made holy by sanctification and made perfect by the perfection of parts which is evangelicall though not of degrees as the Law requires and is not competent to her estate militant Next she is called One all perfection rising from unity and returning thither so that every thing the neerer it comes to perfection gathers it self up the more towards unity Therefore God is one there is one Heaven one Earth one Church in the earth one King of his Church one Law one Faith one Baptism c. And as there is perfection in unity so there is strength as on the contrary a City or Kingdome divided against themselves cannot stand therefore it is said That for the divisions of Reuben were great thoughts of heart The Church then is called one 1 as not being divided 2 as not being multiplied To begin then with the former Whether we consider the Church as an aggregation of the outward visible particular Churches of Christian professors in common or as the invisible and universall Church of the Elect onely it is still one professing one Lord and so being one in the Head one Faith and so being one in the heart and one Baptism and so being one in the outward face thereof No naturall body being more one than this mysticall is which one head rules one spirit quickens one blood washes one food nourishes and one roab covers c. And so it is one in it selfe and one with Christ as Christ is one with the Father Joh. 17. 22. What Church then has one onely head the Lord one onely faith in the Lord built upon one onely foundation Ephes 2. 20. and one baptism in that faith â—hat is Christ's Dove And as the Church of Christ is one not being divided so is she one not being multiplied For as the Lord gave but one Evaâ— to the first Adam so he will take but one Spouse to himselfe who is the second Adam therefore many particular Churches whether Congregationall or Nationall make up but one Universall Neither are there two Churches when we say Militant and Triumphant but we distinguish onely the divers condition of the divers members of Christ's Church which is but one as they are either in via or else already in patria Observations 1. By this glorious attendance of the Spouse of Christ of the greatest and most honourable persons on earth as Queens who are her nursing mothers beside the glorious attendance of the glorious Angells which is invisible and who are ministring Spirits sent out for her good
terrible as an Army with banners as was formerly shown on the fourth verse which she is not onely so to her spirituall foes but also to wicked men both in the threatnings of Gods Word which makes their conscience oftimes tremble like Foelix as also in her sincere government and execution of discipline against scandalous delinquents Observations 1. We see by these comparisons how good and happy is their estate though never so poor and base in the world who are true members of Christ's Church and therefore if we find this by having grace in our hearts let us never grudge at our condition otherwise for as Elkanah said to Hannah 1 Sam. 1. 5 8. so the Lord has given us a worthier portion than ten thousand worlds himself being our portion And if he hath likewise in earthly things dealt liberally with us yet let us never ballance alike the same with his bounty in this but be content to lose the one for keeping the other Luk 14. 26 27 33. 2. If the Church in her militant estate be so glorious on earth how glorious will she be and all her members in her triumphant estate hereafter in the heavens Vers 11. I went down into the garden of nuts to see the fruits of the valley and to see whether the vine flourished and the pomgranate budded Followes now after Christ's commendation of his Church his speciall visit of her by going down to his garden the Lord speaking so after the manner of men as he does in like manner Gen. 18. 21. the end thereof being To see the fruits of the valley that is of those humble ones who as Esay sayes Tremble at his word Esa 66. 2. and in all humility brings sorth the fruits thereof without any proud conceit of their own merit but when they have done all counting themselves unprofitable servants As also he comes to see whether the Vines flourished or the pomgranats budded that is whether they were fruitfull or hopefull and what progresse and proficiency he could find in the practise of true faith and piety And therefore he speaks onely of fruit-Trees as Nuts Vines and pomgranats because unfruitfull Trees are not to be suffered in the Lord's garden Matth. 3. 10. Luk. 13. 7 9. The godly being compared to Nut-trees 1 Because as Nuts has the best unseen within it which is the kernell even so the best side of the godly is the inner man contrary to hypocrites as we see Psal 45. 13. 2 The Nuts with the greatest shours of rain are washt onely the more but no waies harmed even so by affliction or persecution are the godly profited but not prejudiced The godly also are likened to Pomgranats which are full of seed and liquor to show so are they replenished with the seeds and sweet liquor of grace Observations 1. As Matth. 22. we see the Lord 's particular inspection of his guests so here his speciall and particular inspection of all sorts of trees in his garden whereof if we were mindfull continually it would be a soveraign preservative against sin and a motive to godlinesse Hos 7. 2. 2. We see what sort of ground the Lord's garden is which brings forth good fruit to wit Valley-ground that is humble soules to whom onely he has promised to give grace by which they sructisie wherefore till we be made so by repentance we are not fit for fructifying and when we are made fruitfull true grace will make us yet more humble none being so holy as our Head and yet none so humble 3. We find no mention but of fruitfull trees in the Lord's garden wherefore if we be not so we know what is threatned against such Matth. 3. 10. 4. Neither are all trees bringers forth of the like precious fruit for we see some are but Nut-trees and some more noble as the Vine and the Pomgranat If therefore we labour to be fruitfull and faithfull in our places though never so mean or low it suffices that we are in the Lord's house though a door-keeper or a snuffer or a snuff-dish being in the Sanctuary 5. We see that there is not a like progresse or measure of proficiency in all for some have fruits others as the Vine but flourish and some as the Pomgranat was but only budding even as there are some but babes in Christ 1 Cor. 3. 1. and some stronger men Heb. 5. 12 13 14. It is well then if true grace be surely rooted in the heart and be kything in any measure in a holy life provided it be constantly growing in the holy progresse of a christian practice as the Apostle showes was his own endeavour Vers 12. Or ever I was aware my soul made me like the Chariots of Aminadab In these words is set down upon Christ's comming down to his Garden the sudden rapture of the soul as a swift Chariot to meet him which is the work of his Spirit blowing mightily when he list and which she saies she found before she was aware as we see the like in the calling of Zacheus the conversion of Paul the Thief upon the Crosse and the change wrought on Manasses like the awaking of Peter unawares by the Angells suddain and unexpected comming upon him in the prison and making the chains fall off from his hands Act. 12. 7. or like that descending suddenly of the holy Ghost in form of fiery tongues upon the Apostles Act. 2. 2 Which work of the Spirit upon the soul unawares makes such a rapture and alacrity of obedience that the same is compared to the swift march of the Chariots of Aminadab who as we read 1 Chron. 2. 10. was the father of Naashon Prince of the children of Judah of whom our Saviour came according to the flesh as we have it Matth. 1. 4. Others take this to be the name of Solomon's driver of his Chariots allusion being made in all this Song to Solomon Others read Aminadib which is by interpretation a willing people and not appellatively to show the disposition of Christ's people as Psal 110. and what makes them so forward to come to him Others take this to be a continued speech of Christ's showing his speedy march of mercy when he comes to visit his Church in love the very tender affection of his soul towards her making him to be like the Prodigalls father his running to meet his son whom he saw afar off or as is said here to the swift march of the Chariots of Aâ—…dab Observations 1. In respect that this work of grace exciting and enabling her to come and meet her beloved who after a whiles withdrawing himself was now come down to his garden was before she was aware We may learn hereby for any work of grace in us or good wrought by us to whom belongs the glory we being all by nature like Ezekiel's dry bones or Iazarus lying in the grave the one breathed upon and the other raised and both made to live and stand up before they were aware 2.
to another for their mutuall help strength or establishment most willingly and readily they ought to performe 5. Whereas she sayes What shall we do we see that it is not enough onely to wish good to the faithfull or as James sayes to show our charity onely by words Jam. 2. 16. but as the Psalmist sayes to the Lord Do good unto Sion Psal 51. 18. even so we should do good to the faithfull and both our faith and charity should be seene by works for as the body sayes the Apostle without the spirit is dead even so is faith which is without works 6. She sayes What shall we do for her in the day that she shal be wooed or spoken for whereby we see what the preaching of the Gospell is to wit even like Abrahams message by the steward of his house concerning a wife to his sonne Isaac even a wooing of a spouse and preparing her for Christ And therefore 1. When ever we heare Gods word we should consider what is intended therein and accordingly attend thereto and count it our greatest happiness if it produce this effect upon us as to woe and winne us to Christ And. 2. This should be the scope of all faithfull pastors not to woe people or wed them to themselves by gaining their applause or seeking their own estimation but to woe and wed them to Christ as was the Apostles practice and of all true pastors 2 Cor. 11. 2. Qui non quae sua sed quae Christi quaerebant aliis que planctum non sibi plausum movebant 7. It is said in like manner In the day that she shal be spoken for to show us thereby that there is a day that the Lord has appointed for the conversion of such as belong to him as we see in the parable of those who were called to the vineyard at severall houres Matth. 20. And in the conversion of the thief upon the crosse and of Paul when he was a persecutor wherefore we should neither despair of the conversion of any though a most wicked Manasseth or an Idolatrous heathen see Ezek. 16. as all the Gentiles were yea Abraham himself before his calling out of Vr of the Chaldeans for we know not the day when they may be woed and wonne unto Christ Neither should we our selves let such a precious and happy day passe when it comes unmade use of the same lest if we do so as we see Pro. 1. 28. and in the example of the foolish virgins a day of distresse and destruction come upon us wherein though we call and knock he heare us not nor make us no answer 8. Last of all seeing the Church of the Jewes had this care and love to her little sister the Church of the Gentiles and that by the Ministry of the holy Apostles who were Jewes by nation the Gospell of grace was convoyed to her It is our part now to be as loving and carefull for our elder sister and as earnest with the Lord in her behalf for her conversion and inbringing who was the naturall olive and cut off by her unbelief onely for our behoof as she was for us when vve vvere vvithout and aliens to the Common-wealth of Israel Vers 9. If she be a wall we will build upon her a palace of silver and if she be a dore we will inclose her with boords of Cedar Followes here Christs answer and resolution to the former question saying If she be a wall that is vvell grounded on that foundation mentioned Ephes 2. 20. of the prophets and Apostles and described also Rev. 21. 14. And be built up or edified in the truth of salvation as we see Eph. 4. 12. we that is Christ inwardly and effectually by his grace and her sister Church of the Jewes outwardly and Ministerially by the vvord will build upon her a palace of silver that is we vvill further and promove in knowledge and grace and in the grouth thereof that so she may be a fit and glorious habitation to God through the spirit as we find mentioned Ephes 2. 22. Silver noting here the excellency purlty and durableness of this palace not being of combustible matter and richly decked and adorned with the graces of Gods spirit And if she be a dore or gate that as is said Psal 24. 7. the king of Glory may come in thereat or cast open for calling and admitting others as is said Isay 60. 11. Therefore thy gates shal be open continually they shall not be shut day nor night that men may bring to thee the forces of the nations and that their kings may be brought And againe Isay 26. 2. Open yee the gates that the righteous nation that keeps the truth may enter in then sayes he vve vvill inclose her about vvith boords of Cedar vvhich vvas a sort of wood that vvas used in the fabrick both of the ark as the most precious and durable wood as also in the building of the Temple of Solomon and therefore fitly here applyed to the Christian Church she being the habitation of the Lord by his spirit and the Temple of the true Solomon and of the Holy Ghost to denotate thereby the precious and durable endowments of the gifts of Gods spirit vvhereby he was to adorne and fortifie her and vvhich by the Ministry of his servants he was to bestow upon her Observations 1. We see that the Church of Christ and every true member thereof should be like a wall not wavering but stable in the truth and therefore should not be carried about with every wind of doctrine but be rooted in the faith as they are exhorted Coloss 2. 7. that so like the house by the wiseman built upon the rock Matth. 7. 25. they may stand against all assaults and as is said Colos 1. 11. they may be strengthned with all might and for that cause they should labour for the love of the truth vvhich because some received not sayes the Apostle that they might be saved for this cause God sent them strong delusion to believe a lie 2 Thess 2. 10. 2. We see the straightness of the communion of the Saints amongst themselves that as the Psalmist calleth Jerusalem a City that is compact together Psal 122. 3. so here they are compared to lively stones compacted or as the Apostle sayes fitly framed Eph. 2. 21. And firmly builded into one wall by the unity of one faith and the cementing of the bond of love and of one spirit vvhich they should keep fast vvithout schism or rupture that peace may be within the Church her vvalls and prosperity within her palaces Psal 122. 7. Which how good and pleasant a thing it is the Psalmist declares Psal 133. 1. 3. We see as in the parable of the gainers by their talents that to them who have solid and true grace more shall be given and therefore sayes our Saviour here If she be a wall already vve will build a silver palace upon her Wherefore this should teach
who were called to labour in his vineyard Matth. 20. But the keepers of Solomons vineyard did keep and dresse it in his absence whereas the keepers of Christs vineyard can do nothing unlesse he be present and a coworker with them Next the keepers of Christs vineyard they shall indeed receive a reward for their labours yea a very great one as Daniel showes and the Apostle declares but this cometh from the Master of the vineyard himselfe who promised it but not from shareing in the fruits of the vineyard 1 Cor. 3. 9. Dan. 12. 3. 1 Cor. 3. 8. 2 Tim. 4. 8. Observations 1. We see here by Christs reaping alone the fruit of his vineyard which onely she brings forth to him how faithfull his Church is as a chaste spouse who will not give the glory which is due to him to no creature in heaven nor in earth Isay 42. 8. Psal 115. 1 Faâ— lesse will she ascribe that which is his to her self or her own merit 2. Whereas Christ sayes of his vineyard that it is alwaies before him and he consequently present with the same we may see how blasphemous that doctrine is of the Roman Church and of that beast or head thereof horned like the Lamb but speaking like the Dragon who affirmeth himselfe to be Christs vicar on earth as if he himselfe had deserted his Church and let out his vineyard onely to him as Master thereof who indeed under pretence hereof shareth a large part of worldly possessions which he calles Peters patrimony and has coming in unto him daily thousands of silver 3. Seeing he sayes that his vineyard is alwaies before him whose eyes are like a flame of fire ever looking on it this should warne us all to look narrowly to our selves and watch over our wayes seeing we have him who is the al-seeing God and the righteous judge of the whole world looking upon us whereof if we were ever mindfull it would be a soveraigne perservative to us against all sinne 2 Chron. 16 9. Vers 13. Thou that dwellest in the gardens the companions hearken to thy voice cause me to heare it In these words is set down the Churches prayer to Christ that still she may injoy his presence in this life and the comfort of his word with grace that profitably she may heare and obey the same wherein 1. She calles him O thou that dwellest in the gardens that is who constantly abides and walks in the midst of thy Church as we see him described Rev. 1. 13. The companions that is those who are thy chaste worshippers therefore called Psal 45. 14. the virgin companions that follow the kings daughter who is all glorious within they hearken to thy voice that is like the true sheep of Christ Joh. 10. 3. they hearken and embrace the sound and pure doctrine that is contained in thy word and preached by faithfull pastors cause me also to heare it whereby she professes that it is the speciall grace of God and gift of his holy spirit that opens the inward eare of the soul whereof he speakes Rev. 2. 7. And who opens likewise the heart as he did Lidia's whereby they heare his word aright beleeve and obey the same Observations 1. Out of this style which she gives him saying O thou that dwells in the garden we learne this lesson of comfort that Christ is not onely present with his Church but as husbands are bidden to dwell with their wives so he is a dweller with her 1 Pet. 3. 7. as he has promised Ioh. 14. 23. Yea an indweller in the midst of her and in the hearts of all her true members whom hereafter he shall make to dwell with him for ever in the heavens 2. We see here a true note of the true Church of Christ which is where Christs voice sounds and is heard by his sheep and virgin companions there is his true Church and they are it onely 3. As these companions hearken to his voice so she desires that in like manner he would cause her to heare it Where we may observe that it is a necessary and commendable thing to advert what we see to be good in others and to endeavour to imitate that our selves for which cause the Apostle recommends his practise in so farre as he followed Christ to be a patterne to others 1 Cor. 11. 1. 4. She seeks by prayer this speciall grace from Christ that he would cause her to heare his voice so that as all graces are to be sought by prayer and from God onely who is the giver thereof so this in particular should be sought by all such who come to heare Gods word or resort thereto conscionably Vers 14. Make haste my beloved and be thou like to a roe or to a young hart upon the mountaines of spices Last of all as she beganne this song with a prayer desiring him to hasten his first coming so she ends it with a prayer desiring him in like manner with the Church Revel 22. 20. To hasten his second coming which very like sute and in the very like words we had before Chap. 2. 17. Onely she sayes here Be like a roe or young Hart upon the mountaines of spices where she spake before of the mountaines of Bether meaning by these mountaines the heavens called mountaines for their height and the eminency of that happy estate of Gods saints there and mountaines of spices for the sweet delights and pleasures for evermore that are at Gods right hand in that place of joy Observations 1. We may perceive the difference between the godly and wicked the remembrance of Christ coming to judgement to the godly is that which so overjoyes their heart that earnostly they wish the same as the solemnity of their mariage-day and meeting with Christ when their full redemption shall then be accomplished but to the other it torments them before the time and affects them with trouble of spirit as Christs first coming did unto Herod Matth. 2 3. because then beginnes the accomplishment in soul and body of all their endless misery and easeless torments in hells fire for ever 2. Are the heavens in comparison of this valley of teares and barren wilderness of this world for sublimity of happiness and all sweet delights like the mountaines of spices O then let us loath this world using it onely as if we used it not and climb these mountaines by affection and holy desires here till we come to the full and reall fruition thereof in glory hereaster Which the Lord grant to us for Christ sake Amen Finis octavi Capitis Cantici Canticorum Soli Deo Gloria FINIS 1. In respect of Pronunciation 2. Of Application 3. Of Obsignation * Note a difference between the godly and wicked Rom. 8. 1. 1. The commonnesse of his joy 2. The right object â—ly The ground Ecce Deus siâ—lis nobis cap. 4. 9 cap. 1. 9. cap. 2. 14. cap. 4. 7.
an antipathy unto his Nature of holinesse and this is when we sin specially in such clear light and against light customably and presumptuously stubbornly and impenitently Observations 1. In respect that the Church here chargeth so her true members we see her authority that she she has from God and for God for which therefore we should reverence her and obey her which if any stubborn child of hers will not do by our Saviours commandment he is to be held as a heathen and a publican 2. Seeing her true members have their denomination from love and peace therefore they should bend all their endeavours to maintain these holy vertues among themselves eschewing the contrary seeing God their Father is the God of peace Christ their Redeemer is the Prince of peace the work of the holy Ghost is grace and peace the Church is Ierusalem a vision of peace and they daughters of that mother and therefore should be children of peace 3. Seeing this is her charge and chief care in retribution as it were of all the love and kindnesse that she has found of him not onely not to stir up her beloved her self but also to exhort and charge others not to do the same this teaches us in like manner in retribution of all his love and favours that he has bestowed on us either in re or spe what like care we should have not onely not to offend and stir him up to wrath by our own sinfull life and conversation but likewise as we are exhorted Ephes 5. 11. to reprove sin in others and to exhort them seriously to forbear the practise thereof 4. In that she charges them not to stir up her Beloved we see the pronesse of the best by nature to stir up the Lord to anger by sin and therefore we should the more warily look to our waies and watch and pray that we enter not into temptation Vers 8. The voice of my Beloved Behold he comes leaping upon the mountains skipping upon the hills As between two betrothed Lovers when the spring comes the man calls and invites his future Spouse to come forth out of the house wherein she has remained in the winter season that they may walk together abroad and take delight and solace themselves now with the flowers and those pleasant things which the spring doth afford Even so the Church in the rest of this Chapter is by her Beloved invited and called upon to arise from all carnall security and forsake the love of this world to follow him in the faith and love of the Gospell and to view and delight her self with the variety of these heavenly comforts and spirituall graces which like a pleasant spring the same doth afford First then in these words we have 1 Whereby he calls or invites her to this participation of his graces and spirituall delight thereof to wit by his voice which she discerneth to be his 2 After what manner he comes unto her to wit readily and speedily overcomming all impediments leaping over the mountains and skipping over the hills First then the Lord Jesus doth call his chosen by his Word externally which is his Voice as he sales Joh. 10. 3 and by the work of his Spirit internally and effectually whereby they not onely hear his voice but discern the same to be his and thereafter follow him as he shewes Joh. 10. 4. having gotten a spirituall ear whereof the Spirit speaks Rev. 2. 3. which hears that which the world cannot hear as it is said of Paul's conversion Act. 22. 7. 9. that he heard a voice vers 7. which they who were with him heard not as is said vers 9. and who not onely have a spirituall ear or hearing â—ut also a spirituall gift of discerning Christ's voice from the voice of a stranger truth from errour and the voice of the Lamb from that of the Beast's horned like the Lamb but speaking like the Dragon For 1 They have not onely the knowledge of the truth in their mind but the love of the truth in their heart which because some has not had therefore as 2 Thess 2. 11. they have been given over to the delusion of errour 2 They have the spirit of truth and therefore they can try the Spirits whether they be of God or noâ— Secondly prefixing an Ecce whereof cap. 1. 15. She speaks of His comming to her and manner thereof according as he saies Joh. 14. 23. that he who hears his voice and keeps his word his Father will love him and we saies he will come unto him and make our abode with him This comming then is a spirituall comming to the soul by the Word as the ordinary mean so that they who contemn the Word contemn his comming to them by the same and they who reverence and receive the Word they receive him who comes thereby for our Saviour is said to come three manner of waies to his Church 1 He came visibly and corporally in his Incarnation 2 He comes as here invisibly and spiritually by sanctification And 3 He is to come gloriously for her remuneration To whom therefore by his Word he comes spiritually to sanctifie them here he shall come to them comfortably to glorifie them hereafter Then touching the manner of his comming she showes it was both cheerfully and speedily like one leaping and skipping as also upon the mountains and hills that is openly and apparently to the eye of faith as Nahum 1. 15. their feet are said to be that bring good tidings and publish peace or else passing over all lets as our sins how great soever like Manasses's Mary Magdalen's and others which hindered not his free grace â—or the naturall opposition of a carnall heart as Esa 40. 4. Observations 1. We see how all the godly esteeme of Gods word which they heare preached unto them to wit as the voice of Christ himself which therefore they heare reverently lay it up in their hearts with David carefully meditate thereon fruitfully and obey it diligently Ps 119. 11. 2. We see that as is showne us Joh. 10. 4. Christs sheep have a discerning faculty between the voice of their own shepherd and a strangers and by the rule of holy Scripture as we have Isay 8. 20. the Bereans example and Pauls direction Gal. 1. 8. can discerne error from truth and the doctrine of Christ from the doctrines of Antichrist 3. Whereas it is said not only that it is the voice of her welbeloved but that he comes skipping over the hils c. we see 1. how Christ comes ordinarily to the soul to wit by the means of grace and preaching of the word which whosoever despises they despise the coming of Christ Jesus to their soules for their salvation here and shall never heare that joyfull sentence spoken to them hereafter Come yee blessed of my Father c. 2. That although the voice of the beloved be heard yet if he come not himself by the power of his spirit and inward efficacy
of grace to the Soul of the bearer Pauls planting and Apollo's watering all will be in vaine and the word otherwise heard will be bâ—t a dead letter and as a tinkling cymball wherefore we should pray that the Lord would do to us as he did to Lydia Act. 16. 14. 4. We see that Christ comes first to the soul and then invites it to rise and come away to him as v. 10. Wherein we see the Lords gracious dealing to us who may justly say as the Baptist said to Christ We have more need that we should come to him being as Math. 11. 20. heavy loaden that we may be eased and as to our Physitian to be cured of our loathsome and deadly diseases Ezek 16. Or as the Leper and Hemeroiss did and yet as the loving Samaritan and as he did to the sickman of the palsy Joh. 5. He comes to us by which coming great is the honour that is done to us and therefore we may say with Elisabeth as she said concerning the virgin Maries coming unto her How comes it that the mother of my Lord should come to me so much more How is it that the Lord himself should come to us As also great is the profit that comes to us for as he said to Zacheus salvation comes to our Soules when he comes to us 5. The manner of his coming is skipping and leaping over the hills that is cheerfully and speedily overcoming all impediments that might hinder how great soever which should teach us not only in all our distresses and difficulties wherein we call upon him to remember this to our comfort but likewise when he calls upon us to the performance of any duty in his worship or for his cause to do or suffer that we should in like manner come unto him cheerfully and speedily as we see Abraham did in a hard task Gen. 22. 3. and Zacheus Luk. 19. 6. and David professes Psal 119. 32. Neither should any impediment hinder us as we see it did those Matth. 22. Verse 9. My beloved is like a Roe or young Hart behold he standeth behind our wall he looketh forth at the window showing himself thorow the Lattesse Here is set down his more neer approach than when he was but coming skipping and leaping on the hills for now Behold sayes the Church he stands behind our wall c. But before she showes this neer approach we see that she compares him to a roe or a young hart to show thereby 1. As a young hart or roe are pleasant being so called Pro. 5. 19. so is Christ to a faithfull Soul 2. As they are most loving to their match being also so called in the same place so is Christ to his church Eph. 5. 25. 3. As they are cleerly-sighted and quick in hearing so is Christ Rev. 1. 14. Exod. 3. 7. 4. As they are swift of foot so is Christ in coming for comforting his owne and for their deliverance 5. They haunt most high and hilly places as it is said Planitie spretâ contendunt semper ad alta so Christ haunts most yea ever heavenly disposed soules 6. It is reported that between the Hart and Serpent there is great enmity and that the Hart finding where the adder or serpent is with his snuffing and breath on her either makes her flee or killeth her even so is there between Christ that seed of the woman and that old serpent whom he makes to flee and overcomes by his word the breath of his mouth and thereby consumes the Vicar of his power till he abolish him by the brightness of his coming Next as he is compared to a Roe or Hart in all the former respects so to a young Hart to show as in youth all naturall properties of strength agility sharp-sightedness and hearing c. are in full vigour so all these things in Christ that are for our comfort are in him in the most eminent perfection To come now to Christs neerer approach standing behind our wall whereunto we find an Ecce prefixed which is a note of observation or attention to show us that therefore we should look to our selves and take heed to our wayes and actions as having him who is to be our judge not farre off but neer unto us even at the dore as it were and behind our wall standing there and as at a window or thorow a Lettice spying and remarking all our cariage and conversation Next his standing behind our wall signifies either the estate wherein he finds us at first when he comes unto us which is a closse dore as Rev. 3. 20. Or a wall between him and us of a carnall heart till it be opened as Lydia's or like Jericha's be made to fall downe and yield by the sound of Gods word preached accompanied with the mighty power of the spirit which is sufficiently able to do this as we see 2 Cor. 10. 4 5. behind which wall he is said to stand Patiently waiting for our conversion Or else this doâ—h expresse that Christ doth not in a full and cleer manner exhibit and show himself unto his church in this world but as one standing behind a wall looking in at a window or showing himself thorow lattices Thus Abraham and the Patriarks saw him before the Law Heb. 11. 13. but obscurely as one that sees a thing farre off and not fully nor cleerly but as a part of a man and the least part also is seen only of him who lookes in at a window and very obscurely likewise when one showes himself as thorow a latesse Thus also Moses and Gods people under the Law saw him but neither fully nor cleerly but as they saw Moses himself when he was availed and through the obscure lattesses of types and figures Thus also under the Gospell is he seen although more fully and cleerly than before or under the law yet but in part only and obscurely by the eye of faith as the Apostle testifies 1 Cor. 13. 9. 12. saying for we know only in part and we now see through a glasse darkly Yea when he was amongst men and in the world yet as sayes John The world knew him not Joh. 1. 10 11. for his deity stood behind the wall as it were of his humanity which may be called our wall because he took upon him our nature and became like unto us in all things sinne only excepted Likewise the wall which hinders us from the cleer sight and knowledge of Christ may justly be called our wall because it is our ignorance and naturall blindness which makes us to see as the Apostle speakes darkly and as in a glasse which shall never be fully taken away till we see him face to face and as he is in glory 1 Cor. 13. 13. as the vaile was never rent till our Saviours death These lattesses also through which he showes himself are nothing else but the two casements as it were of the holy Scriptures the new and old Testament the searching