needs be meant of a spirituall slumber even a drousinesse in the heart and minde touching Heavenly things 2. As naturall sleep proceedeth from wearinesse and want of spirits or from sloathfullnesse and want of exercise so spirituall sleep ariseth from want of exercise in spirituall things and from a spirituall wearinesse that comes from the too much expence of the strength of the soule upon matters of the world So that spirituall slumber is from the fleshly part and the remnants of the old man remaining in the godly The flesh saith the Apostle lusteth against the spirit and the spirit is against the flesh and these are contrary the one to the other so that yee cannot doe the things that yee would Gal. 5. 17. When the flesh doth much prevaile then there is a damping of the spirituall graces even as it were a slumber that falleth upon the mind 3. The effects of sleep is deadnesse and darknesse men when they sleep love to be in the darke there is also a cessation of joy and delight of all activity and the like so in a Christians spirituall sleep faith hath not its full and lively operation love sheweth not her zeale and heate the joy and activity of the soule is much decayed c. Now though sleep be often meant in Scripture in a good sence for the repose and rest that the Saints have in God Psal 3. 5. Psal 4. 8. yet here and in many other places it signifieth neglect of holinesse and spirituall security and drowsinesse as in Isa 56. 10. Rom. 13. 11. 1 Thess 5. 6 7. This sleep proceedeth from affliction or wearinesse as in Luke 22. 45. Isa 5. 27. The Spouse having eaten and dranke largely of Christs dainties begins to be negligent being pressed thereunto by the remnants of the flesh she gave place to this carnall ease and drousinesse Hence Observe First That the Spouse of Christ is ingenuous to lay open her owne defects We have large examples of this in David and Paul with many other eminent persons in Scripture Herein the Saints yield unto God his chiefe prerogatives as the honour of his power and authority over us his wisedome in knowing our secrets and his mercy in sparing of us and the like Secondly Observe That the Spouse of Christ may sometimes fall into a spirituall languor Sometimes weaknesse and drowsinesse may overtake the most eminent Saints as Solomon David Peter and the rest The flesh that is alwayes opposed to the spirit may somtimes for a season prevaile as to sleepinesse and distemper And this the Apostle testifieth in Rom. 7. 14. when he saith The Law is spirituall but I am carnall sold under sin That is the Law requires a heavenly life and disposition But I am carnall in part or in regard of the remainders of flesh that are in me so that the godly themselves in respect of some weaknesse that is yet remaining in them may be called carnall sold under sin not willingly but as one that is yet detained though his ransome be paid But we must note here that the Spouse was not in such a dead sleep as that she was without any life or stirring at all though there be flesh opposing the spirit yet there is spirit opposing the flesh and therefore she doth not onely confesse her defect but also acknowledge her life and excellency by adding But my heart waketh My heart waketh or watcheth that is is lively and active still meaning thereby that howsoever she was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vigilavit excitatus fuit overtaken in the outward man or corruption of flesh and of the members thereof yet she could not but in her heart and spirituall affections thinke upon her head and Spouse The heart is taken for the whole soule for the understanding will men ory and affections so it includeth all the powers of the soule The Apostle calleth it the inward man the spirit or regenerate man opposed to the flesh or outward man Rom. 2. 28 29. This flesh and spirit lusteth oue against another even in the Saints as the Apostle saith Gal. 5. 17. And when the spirit is willing the flesh is weake Mat. 26. 41. So then in that the Spouse saith My heart waketh it signified that though she had given her selfe to fleshly case and security yet her heart and spirit was otherwise disposed The heart is the last part which liveth and moveth in the body and in it life and sence first beginneth and therefore it is the most principal part it is like Primum mobile inter sphaeras the first spheare celestiall which is moved and by it others are moved It is like the Sunne among the Planets which by its lustre giveth light unto the rest it is like the Center from which the lines are first defixed and derived from it to the circumference all the lines being deducted are of equall distance But here by the heart is not understood the substance but the quality of the heart where David saith Create in me a new heart Psal 51. 10. We must not understand it of the substance for that is still the same but the quality of the heart with its integrity But now the Church maketh a difference between her selfe and her heart as if her selfe and her heart were not the same where she saith I sleep she speaketh in the person of her outward man of the flesh not of the spirit but where she speaketh of her heart she speaketh of her inward man there was readinesse of spirit Hence Observe First That there is an antithesis or contrariety betweene the flesh and the spirit in the Saints The Saints have a fleshly backwardnesse but there is still a readinesse of spirit but the outward man which is flesh perisheth but the inward man that is spirit is renewed day by day So the Apostle comparing himselfe with himselfe is not himselfe where he saith I am carnall sold under sin for in me that is in my flesh there dwelleth no good but I allow not that which I doe I find a law in my members rebelling against the law of my mind There the flesh sleepeth But to will is present with me and I delight in the Law of God there is the inward man or the spirit waking Secondly Observe That the Saints cannot fall from grace Though they sleep yet their heart is awake The work of the new birth or Spirit can never be quite put out or extinguished The Saints may many times fall into great security but yet the heart waketh there remaineth somewhat within the sleep is not deadly The Prophet Isaiah speaking of the Church and Saints of God saith It shall be as a Tree as an Oake whose substance is in them when they cast their leaves Isa 6. 13. This is also testified by the Apostle John where he saith Whosoever is borne of God sinneth not for his seed remaineth in him neither can he sin because he is borne of God 1 John 3. 9. So that
we use to say at his owne cost he first sends a spirit of faith a spirit of love a spirit of holinesse a spirit of humility and then comes and makes a feast of such provisions as himselfe sends Now what ever may be said in the praise and commendations of a plentifull Feast the same and much more may be said in the high commendations of this Feast that Christ makes for his Saints 1. In Feasts there are the chiefest provisions of meat and drink c. So in Christ we have the chiefest food in all the World My flesh is meat indeed and my bloud is drinke indeed saith Christ John 6. 55. That is his flesh is that spirituall Manna that came downe from Heaven with which our souls are fed to eternall life The Crucified flesh of Christ by which divine justice was satisfied is the onely meat to refresh our souls what greater rarity is there in all the World for the soul to feed on then the graces of Christs spirit flowing out abundantly upon our hearts 2. A Feast hath all sorts of provisions So Christ is variety of food unto the souls of his people All the promises are yea and in him amen 2 Cor. 1. 20. There are promises suitable to every condition and relation of his people there is most pretious and pure blood to wash away their guilt there is strength to support them in weaknesse there is a Garment of righteousnesse to cover the shame of their nakednesse a Spirit of truth to lead and guide them into all truth sweet mercies and consolations to comfort them in all their droopings Gold and Pearles and pretious stones to enrich them In a word there is a plenitude and fullnesse of all grace to feed and fill their empty and destitute souls And thus we have the Apostle in 1 Cor. 1. 30. least we should not be too much cast downe with our owne folly saith Christ is made unto us of God wisdome and for our uncleannesse and corruption he is made unto us holinesse and sanctification and for our misery and bondage he is made unto us redemption The Spirit of the Lord anointed Christ and did solemnly designe him to be home unto every Saints condition and to be made as the Apostle saith of himselfe all things to all men Hee was anointed to preach glad tidings to the meeke to bind up the broken hearts to proclaime liberty to captives to appoint beauty for ashes joy for mourning and garments of festivity and praise for sad and heavy spirits Isa 61. 1 2 3. So that Christ hath in him sufficiency relative and suitable to all the conditions of the Saints they may feed on him with all sorts and varieties of good things 3. In Feasts there is great plenty of Meats and Drinks and such like provisions so that none use to goe away hungry from a Feast So there is abundance of satisfaction in Christ yea in him is a redundancy and an overflowing of all good things when Christ giveth his people good things he gives them in abundance As for our redemption the Apostle saith we have it according to the riches of his grace Ephes 1. 7. That is we have a full and bountifull redemption by him And the glory that Christ gives to his people is cal'd riches of glory Ephes 3. 16. And Christ is said to give us all things richly to injoy 1 Tim. 6. 17. And to powre his Spirit richly into our hearts Titus 3. 6. If Christ gives of his Spirit he gives abundance of it if he gives us peace he gives it in abundance yea he fills the soule with good things 4. A Feast is intended for joy and rejoycing So Christ doth rejoyce and make glad the hearts of his people he feeds them with inward tranquillity and joy in the holy Ghost shedding abroad his owne love in their souls It is true that the world feeds the Saints with the bread of affliction but Christ gives them to drinke the wine of consolation In the world saith Christ to his Disciples yee shall have tribulation but be of good cheere I have overcome the world John 16. 33. Hence it is that the Apostle exhorteth Believers to rejoyce in Phil. 4. 4. Rejoyce alwayes in the Lord saith he Forasmuch as you have the true cause of joy you may take it upon good grounds and therefore I say againe rejoyce Christ doth make a feast of triumph and rejoycing with every soule that is brought home unto him an instance whereof we have in the Prodigall Son Luke 15. 24. The Father of the Prodigall brought his fatted Calfe and kill'd it to eat make merry with his Friends O what greater joy and rejoycing can there be then that sweet harmony betweene the soule and God reconciled unto it through Jesus Christ The soule that was dead is now alive and that was lost is now found and sweetly entertained by the Father what peace and joy is like that which flows from the Spirit of Jesus Christ 5. At a Feast there is a meeting of many friends together So here is a good company at Christs Table it is surrounded by Christ and all his faithfull Servants The Father himselfe is present at this Feast for saith the Apostle Our fellowship is with the Father and with the Son Jesus Christ 1 John 1. 3. The Saints being united to Christ by faith have fellowship with him and by him they are united to the Father whereby they have communion with him also The Angells are likewise at this feast rejoycing with the Saints 6. The Master of a Feast doth use to welcome and cheare up his Guests It was the custome of the Jewes to welcome their Guests by powring out precious Oiles upon their heads as appeareth in Luke 7. 46. John 12. 3. Hence it is that David alluding to the Jewish custome saith Thou preparest my Table and thou anointest my head with Oile Psal 23. 5. Thus Christ as the Master of this heavenly Feast cheereth up his Guests by powring forth the Oile of grace and of gladnesse upon the heads of his people and by filling of their hearts with joy and gladnesse Thus we find Christ welcomming of his Church in Song 5. 1. saying Eat O my friends drinke yee drinke abundantly O Beloved Thus Christ feasteth with his people and conveyeth all the dainties of salvation unto them and thus his people come to injoy Christ and all his comforts and graces here they have a Feast of grace and at last shall come to a Feast of glory My Spikenard sendeth forth the smell thereof Here we have the effect of this communion My Spikenard sendeth forth the smell thereof Christ hath his communion with his Church and his Church hath her odour from that communion Spiknard is a very pleasant fruit Some of the Rabbins thinke that Nardus was like to Saffron It seems there was diverse sorts of it One sort is called Nardus celtica which the French-men call Lawand and we in
AN EXPOSITION On the whole booke of Solomons SONG Commonly called the CANTICLES Wherein the Text is explained and usefull Observations raised thereupon By John Robotham preacher of the Gospel PSAL. 45. 13. The Kings daughter is all glorious within her cloathing is of wrought gold EPHES. 5. 32. This is a great mysterie but I speake concerning Christ and the Church London Printed by Matthew Simmons in Aldersgate-street next doore to the guilded-Lyon 1651. To the HONORABLE COLONEL DOWNES Esquire A Member of the Honourable House of Parliament Justice of the Peace and Deputy Lievetenant of the County of Sussex Much Honoured Sir THe experience that I have of your candour and ingenuitie emboldens me here to prefix your name not from any worth in the worke performed on my part but in respect of the subject mattter of this book which is a declaration of that mutuall intercourse and vicissitude of divine love passing betweene Christ and the Church his Spouse set forth by a most sweet and comfortable by a most excellent and ravishing Allegorie of a Marriage-Song Marriage being the most joyfull passage of all our life and a Song being the highest expression of joy by this amiable resemblance is the souls spiritual conjunction with Christ most lively delineated Oh! the superemin nt excellency of divine love t is the glorie of God the joy of his heart t is the fulnesse of Christ his Crowne and dignitie t is the worke of the Spirit in all its operations t is the Song of Angels and their continual delight t is the sourse and spring of true happinesse to all Saints the Sanctuary and support of their dejected soules This opens the Fathers bosome draws forth the affections of Christ and melts mens hearts into each others the sweet sense whereof is the breath of our nostrils and the life of our union with him Noble Sir I have but three words to speake The first is of you the second to you the third for you That of you is to testifie that as the Lord hath called you to high and honourable imployment so he hath raised your Spirit suitable to the worke in hand wherein you stood as a Rock immoveable in the middest of stormes and tempests having like Obed-Edom owned the Arke when few would owne it ventring all that was dear unto you accounting godlinesse the greatest gaine when others have reckoned it their losse esteeming that your honour that others have deemed their shame Though it be granted that Truth needs no Patron veritas stat in aperto campo being better able to support honour and advance us then we can that yet thrice happy and blessed are they that owne it therefore the more you engage for Truth the more will truth dignifie and advance you Whatsoever you expend for Christ in Christ you shall find it againe and shall receive your owne with the greatest advantage The Philosophers expression of good is Bonum est-sui communicatum Good is communicative the more good therefore you shall expend the more shall you discover a principle of goodnesse to dwell in your heart flowing from the fountaine of fulnesse distilling from Christ And that you have engaged me with many undeserved favours I should be ingratefull either to deny or forget them though I cannot make you a retaliation Nihil dat quod non habet yet that you may know kindnesses are ner forgotten in a thank full breast give me leave to present this as witnesse and testimony of my gratitude to you-wards being confident you will receive it as I present it with the spirit of love That to you is that you would fix your affections upon and let the whole streame of them runne unto that only delectable and love deserving Object Christ who is the glorie of all delights and abstract of all praises It s the nature of true joy to delight it selfe in some solid good and there is no good can be compared cum summo bono with that only chiefe and eternall good that is treasured up in Christ When wee suffer the creatures to steale away our affections we not only lose the right use of them but thereby bereave our selves of true comfort in God render our selves dishonourable in the eyes of good men and unprofitable to our selves for though the creatures may serve us yet they cannot love us t is only Christ that can make sweet returnes of love for our love In which gracious manifestations of Christ our hearts are made a Spring of living waters a garden of spirituall delight the musick of heavenly joyes the treasure of divine comforts and by the impressions of that heavenly love and the sweet glimmerings and flashes of light life and glorie in Christ our soules are abundantly refreshed and satisfied as with marrow and fatnesse Then Sir this will be your Crowne and glory this is that will heighten your spirit ennoble your minde enlarge your heart and make you most acceptable to God precious in the fight of men and exquisitely carry you through your weighty imployments It is said of Solomon that excellent Sonne of wisdome that his heart was as large as the Sea viz. in judgement and understanding so shall your judgement wisedome and understanding be enlarged according to the largenesse of Christs love living in you The Jewes were to offer those creatures in sacrifice unto God which the Nations worshipped for their God so though other men fall downe and doe hommage to the creatures yet let it be in your heart to sacrifice them all unto the Creator Surely man is never more straightned then when he is bound and pent up in the narrow compasse and scantinesse of earthly things for let his heart stoop never so low the World fals beneath it and let him advance the world to the greatest height his heart is still above it But in relation to Christ cujus contrarium verum est the matter is farre otherwise for when mans desires and affections soar never so high as an Eagle still Christ is above them fils them answers them yea he doth exceedingly heighten enlarge and abundantly satisfie them Sir I shall conclude with a word for you expressing the desires of my spirit on your behalfe that the Lord would be pleased to fill your precious soule with the exceeding riches of his love grace and favour and cause his glorie to shine upon you so as to transforme you into the image of his glorie that the sweet kisses of Christs lips may be more precious to you then fragrant wine and his name then the richest oyniment that the senses of your soule may be more refreshed with his redolent sweetnesse and filled more with his redundant fulnesse then withall the most delightfull things in the world yea that Christ would please to lodge all night betwixt your Breasts continually dwelling in your heart and affections and that he would come into your soule as into his garden to eate his pleasant fruits his honey with his honey-comb and
likewise they are arguments of praise and honour to them whom they concern according to the exhortation of the Prophet David in Psal 66. 2. Sing forth the honour of his name make his praise glorious In the Greek it is read give glory to his praise that is make his praise glorious and honourable In Ephes 5. 19. there is mention made First of Songs which the Greeks call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a song 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cantavit unde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Canâ—icum or laye it is also called by the Hebrews Shir a song which was chiefly made for the voyce and it contained matter of exultation and rejoycing Secondly hymns called by the Greeks 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a hymne or praise by the Hebrews Tehilleh and signifies land and praise in commemoration of benefits received 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lausâ—laudatio from God An hymne is uttered by the voyce only Thirdly Psalms which the Greeks call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Hebrews Mizmor which commeth of a roote that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Landavit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Psalmus a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Putavit praecidit signifies to prune or cut off superfluous twigs from trees this is a kind of an artificial song in a proportioned number of words A Psalm is played on an Instrument as well as with the voyce it contained Arguments of all sorts for exhortation to morall doctrine or holinesse of life petition thanksgiving and instruction Many times any of these are put indifferently for all but this most excellent song contains them all in one it is as a song for joy and rejoycing it is as a hymne for praise and thankesgiving it is as a Psalme exhortation and instruction Again for as much as we find sundry parties singing and the one side answering to the other for which it may be called a Responsorie and hence the forme of this song differs from all other songs in Scripture For as there are divers singing at once so there seems to be many songs in this one and all treating of the mutuall love between Christ and his Church Hence observe First The Church and servants of Christ have alwaies matter of joy and singing these only have the true cause of joy and their joy shall never be taken from them The joy of carnall men is nothing but madnesse Eccles 2. 2. Believers only have true and solid joy flowing from the spirit of Christ within them they onely can sing making melody in their hearts unto the Lord Ephes 5. 19. Secondly note That the Church can rejoyce in affliction as well as in prosperity David can sing of his deep waters and calamities as well as of his great mercies and deliverances and the Apostle saith in Phil. 4. 4. Rejoyce in the Lord alwayes Not only in times of prosperity and mirth but also in times of adversity and distress the troubles of the Saints are not so many or so great but spirituall joy will mitigate and overcome them all Afflictions are turned into matter of rejoycing when they are a meanes to stir up our faith and patience according to the Apostle Jam. 1. 2. Thirdly Mans reconciliation with God by Jesus Christ is matter of great joy This Booke treating of mans reconciliation with God and of his sweet conjunction with Christ with joy in the holy Ghost is called a Song yea it is a marriage song a song of betrothings Now what passage of our life is more sweet than that of marriage and what sweeter expression then by a song It thus is set forth unto us the sweet conjunction between the soule and Christ It is the nature of joy to delight in some solid good now no good can be compared cum summo bono with that chiefe eternall good it is no wonder then if the soul doth much rejoyce to be joyned to Christ who is the very top of all felicity and happinesse Fourthly observe How the Lord takes all advantages to win our affections unto himselfe He presents before us the pure free perfect eternall and constant love of Christ towards his Church with all his incomparable and heavenly riches wisdom beauty and graces by that amiable and pleasant that sweet and comfortable allegory of a marriage song to the end that he might carry up the soule to things of a divine and heavenly nature The holy Ghost doth many times frame arguments most suitable to the nature of man as that in the Prophet Hosea 11. 4. I drew them with the cords of a man with bands of love c. That is as if the Lord had said I used arguments suitable to mans nature I did not use violence and rigour but rather chose to overcome them with mercy and loving kindnesse Secondly We have the transcendent excellency of this song A song of songs That is the chiefest and most excellent song for by doubling of the words the Scripture useth when it speaketh of good things to understand most excellent things as Deut. 10. 17. The Lord your God is God of Gods and Lord of Lords That is to say most high Lord and God and wheras if it speak of base things it doth on the other side by doubling debase them as much as Gen. 9. 25. A servant of servants shall he be That is he shall be a most vile and base servant In like manner it is spoken of Christ Revel 19. 16 17. The King of Kings and Lord of Lords That is the most high and mighty King and supream Lord of all The doubling of the words make an Hebrew superlative by which this is noted to be the chiefest song First of all Solomons other songs for hee made a thousand and five 1 King 4. 32. Secondly of all other songs in Scripture David was the sweet singer of Israel in his time and had his golden Psalms besides many other songs there be in Scripture and all of them very precious yet this song excelleth them all and that in these respects First Because this song speaketh of Christ's love to his Church and the Churches love to Christ more largely sweetly and comfortably then any other song in Scripture and by such allegories and amiable resemblances taken from the most beautifull and stateliest things under heaven the sweetest therichest and the most precious things that are found among men as the richest Jewels the sweetest Spices Gardens Orchards Vineyards Wine-sellers and the like these with the like set forth and expresse the spirituall and heavenly Ornaments and Jewels which Christ bestoweth upon his Church with the fruits of her love to him again Secondly This song admitteth more variety of interpretation then any other some understand it of the Catholicke Church some of particular Churches from Solomons time to the last judgment some of the mutuall affection and love betwen Christ and every Believer We deny not but that there may be usefull truths in each one of these interpretations but sure it is
it selfe but onely wee know and understand it according to the dispensations thereof Now the acts or the effects of Gods love in Christ are various and many viz. 1. His electing love whereby he hath predestinated a certain number of men that the glorious grace of God might be manifested in them see Ephes 1. 4 5 6. The Apostle saith God hath chosen us in Christ before the foundation of the world that wee should be holy and without blame before him in love who hath predestinated us to be adopted through Jesus Christ unto himselfe according to the good pleasure of his will To the praise of the glory of his grace whereby hee hath made us accepted in the beloved Here we see the first act of Gods love in choosing of his before the foundation of the world and that saith the Apostle according to his purpose Ephes 1. 11. 2. His redeeming love whereby he hath brought his from the bondage of sinne into glorious liberty and freedome Our redemption was a full testimony of his love as appears by these Scriptures following Gal. 4. 4. For when the fulnesse of time was come God sent forth his sonne made of a woman made under the law that wee might receive the adoption of sonnes So in Act. 20. 28. The Church of God which he hath purchased with his own hlood And in 1 Tim. 2. 6. The man Christ who gave himselfe a price of our redemption This was a plain demonstration of Gods love in Christ for saith the Apostle God shewed his love to us in that while we were yet sinners Christ dyed for us 3. Gods love of calling now there is a double calling an inward and an outward the outward is a bare propounding of the Gospel but the inward call is a spirituall enlightning whereby the soule is enlightned by the spirit of wisdome and revelation to know the hope of his calling Ephes 1. 17. And that whereby the soule is made able to apprehend him of whom it is apprehended Phil. 3. 12. This is that grace begotten in the will of man that being the proper subject of this grace by which meanes the whole man is converted unto God 4. We have Gods justifying love whereby hee doth free and discharge his people from sinne and death and accounts them righteous in Christ 5. His adopting love whereby he accepts the faithfull unto the dignity of sonnes John 1. 12. As many as received him to them he gave power to be made the sonnes of God to those that believe in his name Now Christ is the band of this union for by him we come to be made heirs of God Co-heirs with Christ Rom. 8. 17. This excellent dignity is procured for us by Christ as a Redeemer Gal. 4. 5 6. God sent his sonne c. to redeeme them that were under the law that we might receive the adoption of sonnes And because yee are sonnes God hath sent forth the spirit of his sonne into your hearts crying abba Father Observe here that the spirit of adoption is called the spirit of the sonne because the holy Ghost sealeth up our adoption in Christ so that through Christ it is made sure unto us 6. His sanctifying love whereby he doth free Believers from the filthinesse and pollution of sinne and restore in them again the image of God which consisteth of righteousnesse and holinesse Eph. 4. 24. 7. And lastly his glorifying love whereby he lifts up his people unto that state of life and glory and gives them an immortall inheritance where all comfort peace and joy shall abound and where they shall have the communion of the chiefest good viz. the love of God shining forth immediately upon their hearts Now though the loue of God in Christ be one intire single and internall act yet after the manner of our conceiving it is set forth by diverse externall acts or effects And wee must know that all these effects flow from that originall love of God these are but new acts proceeding from that eternall love of God which was in his own breast from eternity 6. Observe That the sence and feeling of Christs love is more excellent and efficacious unto Believers then all the most pleasant and delightfull things in the world The Church doth preferre it beyond all comparison of worldly things saying Thy loves are better then wine Now what is more pleasing and delightfull to the tast then fragrant wine yet Christ's love is the same and far sweeter to the hearts of Believers Wine is exceeding usefull and comfortable to man but Christ exceeds in his usefulnesse to the soule so that look of what use or vertue wine is to man of the same use and vertue is Christ to his people The properties or vertues of wine are such as these 1. Wine delighteth the heart of man Psal 104. 15. And in Eccles 10. 19. Wine maketh merry That is it doth refresh comfort and make glad the heart of man so Christ gives his people comfort and refreshment in the midst of feares and dangers Hee is that Shilo which brings tranquility and peace unto his Saints he refreshes them with living waters even with the sweet communion of his spirit and with the abundance of his graces 2. Wine causeth to forget affliction and misery Prov. 31. 6 7. In like manner the love of Christ causeth us to forget those things that are behind Phil. 3. 13. And the Apostle saith of himselfe that he doth now rejoyce in his sufferings Col. 1. 24. The sweetnesse and the joy that he found in Christs love did swallow up all the bitternesse and sorrow of his afflictions 3. Wine was used in the legal sacrifices and service of God Numb 15. 5. Thus was Christ's love manifested by a sacrifice in himselfe by which we draw abundance of comfort to our selves 2 Cor. 1. 5. As the sufferings of Christ abound in us so our consolation aboundeth by Christ This consolation is much more then was in all legall sacrifices which could never make him that did the service perfect as pertaining to the conscience Heb. 9. 1. 4. Wine enflames and overcommeth therefore saith the Apostle be not drunke with wine Ephes 5. 18. But saith he be filled with the spirit that is let the comforts and graces of Christ's spirit fill and overcome your hearts 5. Wine is put for all delicate comfortable or costly things in the world which the greatest sort of men doe use in their Feasts Isa 25. 6. The Lord promiseth to make a feast of fat things a feast of wines on the lees He alludeth to the practice of great Kings of the earth and delicate persons which follow their pleasures and have their sweet wines c. But yet they find not so much delight and comfort in their Feasts as the Saints do in the love of Jesus Christ Hence it is that the Church cryeth out with desire to enjoy her beloved rendring this reason that his love is better then wine that is better then
I may present you as a chast virgin unto Christ These love Christ with a chast but not with an adulterous love 2. For their purity These are they saith the Apostle which are not defiled with women for they are virgins these are they which follow the Lamb whithersoever he goeth these were redeemed from among men being the first fruits unto God and unto the Lamb and in their mouth was found no guile for they are without fault before the throne of God Rev. 14. 4 5. These as virgins abstaine from all things that might be offensive to their beloved Love thee These Virgins love Christ for the odour of his good ointments which they receive by his word and spirit for by the preaching of the Gospel his name is powred out like odoriferous ointment to the exceeding great joy and delight of the Saints drawing and inluring their minds as Virgins are drawn with the offer of some great and lovely match their sences are so exceedingly taken with his sweetnesse which causeth in them a very high and worthy esteem of Christ and of all those heavenly graces which flow from him This Verse being thus opened let us draw some conclusions from it 1. Observe in that the Church seeks out the most precious ointment to set forth her Beloved and his graces it teacheth us That all the most excellent things in nature are but types and shodows of Christ and his graces What is more pleasing to the smell then pretious and sweet ointments of an exquisite composition Christ is the same and far sweeter to his Saints First By ointment were annointed to their Offices Kings Priests and Prophets so by the annointings of the spirit Christ was consecrated to his three-fold office of King Priest and Prophet this was prefigured by the annointing of Aaron and his sons whereby they were consecrated unto the Priests office Exod. 30. 30. It is said of Christ The spirit of the Lord is upon me because he hath annointed me to preach the Gospel c. Isa 61. 1. For God hath annointed him with the oyle of gladnesse above his fellows Psal 45. 8. So the Prophet tells us that there should come a rod out of the stem of Jesse and a branch out of his roots and the Spirit of the Lord was to rest upon him and the Spirit of wisdome and understanding the Spirit of counsell and of might the Spirit of knowledge and of the feare of the Lord Isa 11. 12. It is said that God gave not the Spirit by measure unto him John 3. 34. That is he did not bestow it upon him imperfectly and in part onely but fully and intirely for measure is not opposed to that which is infinite but to that which is not whole intire and perfect Christ was full of knowledge wisdome and of all Heavenly gifts The Apostle saith That in Christ dwells all the fullnesse of the Godhead 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 bodily Colloss 2. 9. That is not by naked and bare communicating of vertue as God is said to dwell in his Saints but by a substantiall union of the two natures whereby they become one 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one person or substance Here is then the Vessell which as a rich treasury is full of all Heavenly wisdom knowledge Divine revelations and all sweet graces even Jesus Christ the Anointed of God Secondly By the savour and by the powring out of these Ointments is represented the powring forth of the Spirit upon all the Members of Christ the graces of Christ which are called his sweet Ointments they cast a sweet savour and are powred out into all Christian hearts and doe flow from him the head into all the Members of his Mysticall body as it is written Of his fullnesse we all receive and grace for grace John 1. 16. That is we receive suitable graces for his graces we receive part of every communicable grace of his This sacred Oile was powred as upon Aaron so upon Christ who was the head of all Saints and from him that was the head this Ointment of the Spirit runs downe his Mysticall body even to the hem of his Garment And the Apostle saith But yee have an unction from the holy one and yee know all things 1 John 2. 20. That is you have the Spirit of Truth which leadeth you into all Truth And in Revel 1. 6. But he hath anointed us and made us Kings and Priests to God his Father This anointing of the Saints by the Spirit of Christ was prefigured in that the Tabernacle a figure of the Church of the new Testament and all the Vessels of the Tabernacle which figured out the particular members were all anointed with the holy Oile and consecrated unto the Lord Exod. 30. 23. 25. Christ hath received the Spirit as a publique person as a common head of all his Church he then is the head and seat of all spirituall influence from which the mystical body receives life and motion this is the Apostles Similie in Collos 2. 19. He makes Christ there to be the head and the Church the body knit together by certaine joints and ligaments as it is in nature and by this means doth minister supply to all parts of the body whereby it increaseth with the increasings of God Thirdly in that the holy Oile from which the comparison was taken was not to be powred upon any man besides the Priest onely neither were they to make any other Oile after the composition of it because it 's consecrated Oile Ex. 30. 32. It doth demonstrate unto us that none have the anointings of Christ upon them but the Saints onely a stranger intermeddleth not with this joy For saith Christ He meaning the Spirit shall glorifie me for he shall receive of mine and shall shew it unto you Joh. 16. 14. He doth not say the Spirit shall declare those things it received of him unto the World but to his owne Servants See also Joh. 14. 26 27. I will pray the Father and he shall give you another Comforter that he may abide with you for ever Even the Spirit of truth whome the World cannot receive because it seeth him not neither knoweth him but yee know him for he dwelleth in you and shall be in you And the Apostle saith If any man have not the Spirit of Christ he is none of his Rom. 8. 9. By these Scriptures it is plaine that Unbeleivers neither have nor understand the spirit of Christ Now by what hath been said it is evident that these precious Ointments here mentioned in the Text were but tipes and shaddows of Christ's graces First as they were in himselfe Secondly as they are conveyed in his Members Thirdly as they are denied to Unbeleivers being too holy to be cast unto Dogs all which doe shew of what a redolent savour and of what odoriferous sweetnesse all the anointings of God are in Jesus Christ Secondly observe That though the name of Christ towit his glorious Gospell be very redolent
understand it for the adjunct of time to wit All night c. the night commonly signifieth the time of darknesse and affliction it being the time of solitarinesse and meditation as in Psal 77. 3 4. 6. Psal 63. 7. And so in Isa 26. 9. With my soule have I desired thee in the night yea with my spirit within me will I seeke thee early That is in the greatest fears and dangers I have made my addresse unto thee That noteth that Christ with his consolations should be her continuall joy and comfort whom shee would rest on in the times of the greatest tentations and troubles Betwixt my Breasts The Hebrew word that signifies a Breast or Pap is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mamma a Child 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Effudit quia mammae effunduns lac derived of a Chaldae word that signifies to powre out because Milke is powred forth from the Breast The Church seemeth to allude to the manner of women and Maids who were wont to weare betwixt their Breasts or in their bosomes Nosegays as we call them made of very odoriferous and sweet smelling flowers of which they made great account esteeming of them as a principall part of their Ornaments So the Church here finding and feeling her wel-beloved to be so sweet unto her saith that he is as a bundle of sweet Myrrhe and that shee will set him in her bosome even betweene her Breasts and there he shall remaine that shee may alwayes smell his sweetnesse Shee sheweth also of what great account Christ was to her that shee would place him so nigh her heart as it were as betweene her Breasts that as the Apostle saith Christ might dwell in her heart by faith Ephes 3. 17. Or the Breasts may signifie the ministry of the Church feeding of the Saints with the sincere milk of the word that they may grow thereby 1 Pet. 2. 2. According to this the Prophet saith Rejoyce yee with Jerusalem c. that yes may suck and be satisfied with the Breast of her Consolations that yee may milk out and be delighted with the abundance of her glory Isa 66. 10 11. According to this Interpretation the Church declareth how exceedingly shee should be nourished and fed by the sweet administrations of Christ unto his Church and that shee should be spiritually nursed with her and receive abundance of consolation from her being nourished together by the doctrine of the Gospell of Jesus Christ Let us take a few Observations from hence A bundle of myrrhe c. Myrrhe you heard was very sweet in smell but better in tast and it was a precious ingredient in the holy Oyle Hence Observe First All the dispensations of Christ are very sweet and savory unto a beleiving soule There is such a kind of complacency or well-pleasednesse in the hearts of the Saints that they doe as it were acquiesce and rest well pleased in his grace and goodnesse It is true Christ is in this world a kind of a bitter sweet unto his Saints as I may so say but his sweetnesse doth swallow up all his bitternesse his bitternesse is in the lowest degree but his sweetnesse in the superlative so that let his dispensations be what they will his Saints are never weary of him yea they take pleasure in infirmities in reproaches in necessities in persecutions in distresses for his sake and when they are weake in themselves then they are strong in him and more then Conquerours as saith the Apostle And thus Christ is wellcome to the Saints upon any conditions whatsoever Let him come with a smile or with a frowne with a rod or with sweet imbracings in what shape soever he represents himselfe he is accepted of them Thus it was with Peter Lord if it be thou saith he bid me come unto thee on the water So it is with the Saints they refuse not to venture even upon the Boisterous waters to goe unto Christ When Samuel told Ely of judgement to come upon his Family It is the Lord saith he let him doe what he will So David I was dumb and opened not my mouth because thou didest it Psal 39. And Job Though he kill me I will trust in him Hence it is that the Children of God though they walke in darknesse and have no light at all yet they will trust in the name of the Lord and stay themselves upon their God Isa 50. 10. Though Christ be like myrrhe somewhat bitter in tast in respect of the amarulency and bitternesse of trouble tentation and the Crosse yet he is also sweet like a bundle of myrrhe refreshing the senses of the soule yeilding of them abundance of sweetnesse and satisfaction Secondly Observe That all our comforts in Christ are very sure comforts All his graces goodnesse and sweetnesse is as a bundle or bag of myrrhe bound up safe for us Hence the Apostle saith there is laid up for him a Crowne of righteousnesse 2 Tim. 4. 8. It was kept sure for him yet was treasured up for him as we use to treasure up Jewells and precious things So the Apostle Peter saith our Inheritance is reserved in Heaven for us 1 Pet. 1. 4. These things are kept sure and certaine for us they are not given to us as grace was given to Adam who might lose it at his pleasure but we are kept by the power of God through faith unto salvation Vers 5. Hence it is the Covenant of grace and of eternity is called The sure mercies of David Isa 55. 3. So are all things we have in Christ very sure and safe our comforts in him are sure comforts our peace a sure peace our joy a sure joy and the sweetnesse and redolency of his graces are sure unto us they are in him as myrrhe bound in a bundle or put into a bag which cannot be lost My Beloved Christ having called his Church his Love here shee returnes the same Epithite unto him againe Hence Observe That the Saints returne love to Christ for his love first manifested unto them Thus we have the Apostle We love him because he loved us first 1 John 4. 10. The flame of Christ's love warming of our hearts doth kindle a fire of love burning toward him againe The Trumpet of his goodnesse doth cause his people to eccho back praises unto him If first he love us we then can love him if first he praise us we then can praise him if he goe before and draw us we shall follow after Then let us eye Christ loving exalting and praising of us that so we may abundantly love exalt and praise him My Beloved is unto me The Church doth apropriate the sweetnesse of Christ unto her selfe Hence Observe That the Saints doe apply all the benefits of Christ vnto themselves in particular We have an example of this in the Apostle when he saith Christ loved me and gave himselfe for me Gal. 2. 20. He applieth the benefits of Christ's death to himselfe in particular And Thomas my
Lord and my God and Job my Redeemer and David useth this word of propriety eight times together in Psal 14. 2. The Lord is my rock and my fortresse and my Deliverer my God my strength in whom I will trust my Buckler and the horne of my salvatian and my high Tower He shall lodge He shall continue and abide with me Hence Observe That those that have once felt the goodnesse of Christ de sire always to injoy the same This did something appeare in the Jewes that followed Christ when Christ told them of the bread of life they cried Lord evermore give us of this bread John 6. 34. He shall lodge all night He shall continue with me in the night of trouble and Tentation Hence Observe That Christ is never neerer his people then in their greatest afflictions Christ is neerest unto his people when sometimes they thinke him to be farthest off Thus it was for a time with Christ when he said My God my God why hast thou forsaken me Yet God was never neerer Christ assisting and upholding him by his power then at that time And so David in Psal 77. complaineth that his Spirit was overwhelmed Vers 3. upon which he saith Will the Lord cast off for ever And will he be favourable no more is his mercy cleane gone for ever doth his promise faile for evermore hath God forgotten to be gracious hath he in anger shut up his tender mercies But saith he at last This is my infirmity but I will remember the years of the right hand of the most high That is I will remember his wonderous works of old how he led his people out of Aegypt by a strong hand how and therefore is able to keep me in the greatest troubles and deliver me out of the greatest dangers He shall lodge all night betwixt my Breasts If we take that Interpretation as alluding to those that weare Nosegays in their bosomes that they may smell the sweetnesse of them by which is signified the great esteeme the Church hath of Christ Then Observe 1. That the Saints have a high account and esteem of Jesus Christ They place him betweene their Breasts neare their heart nay in their hearts so saith the Apostle in Ephes 3. 17. That Christ may dwell in your hearts by faith Christ hath the heart for his entertainment in the Saints he is set in the highest part and top of all their affections It is true that worldlings slight scorne and cast Christ at their heels as it were yet all the Saints doe magnifie him and account him very precious they give him the highest roome in their soule and doe as it were make him Commander there in chiefe And as for carnall men who mind earthly things they have nothing but carnall joyes and carnall comforts and carnall injoyments these and such like lodge all night betweene their Breasts these take up the best rooms in their souls but the Saints delight that Christ and his holy Spirit and all the operations thereof should lie all night betweene their Breasts that these should dwell and operate in their hearts Secondly if we take the latter interpretation that these Breasts should be meant of the ministry of the Church feeding and refreshing of the Saints with the sincere milk of the word then it yields us this Observation 2. That Christs ministry in the Church is a very sweet refreshing nourishing ministry The Members of Jerusalem might suck and be satisfied with the Breasts of her consolations and be delighted with the abundance of her glory Isa 66. 10 11. The Saints may be spiritually nursed and cherished by one another Thus the Apostle tells the Thessalonians in 1 Epist Chap. 2. Vers 7. But we saith he were gentle among you even as a Nurse cherisheth her Children That is we were so tenderly affected towards you as a Nurse which beareth with a froward Child that we might cherish and nourish you by imparting unto you the Gospell of Christ Because saith he in Vers 8. yee were deare unto us And thus the Apostle tells Timothy that he should be a good minister nourished up in the words of faith 1 Tim 4. 6. And the Saints are abundantly comforted and refreshed in the Churches Consolations as in Psal 36. 8. They shall be abundantly satisfied with the fatnesse of thy house and thou shalt make them drinke of the River of thy pleasures And in Psal 65. 4 We shall be satisfied with the goodnesse of thy house even of thy holy Temple By goodnesse he meaneth good things by which good things we may understand the principall of all good things namely the holy Ghost for that which is called good things in Mat. 7. 11. is called the holy Ghost in Luke 11. 13. So that the ministry of the holy Ghost is that which refresheth and comforteth his Saints It is not the ministry of men or of humane wisdome that yeilds the Saints so much comfort and refreshing but the ministry of the holy Spirit the ministry of life and righteousnesse when Christ holds out unto us the Breasts of joy and consolation Vers 14. My Beloved is unto me as a cluster of camphyre or Cypres in the Vineyards of Engedi The Church goeth on in commending her Beloved and the graces shee receiveth from him comparing him to another sweet smelling thing as before shee had resembled him to Spiknard Vers 12. and to myrrhe Vers 13. So here to the sweet berries or clusters of the Cypres Tree In the words observe 1. A declaration of Messiah's sweetnesse he being compared to camphyre or cypres This sweetnesse of his is amplified First by the quantity it is a cluster of camphyre Secondly by the place where it is to be had in the Vineyards of Engendi 2. A note of propriety My beloved is unto me c. as in the precedent verse A cluster of Camphire Camphire is a sweet gum and for smell much like unto Spikenard Cyprus is a tree whose fruit groweth in clusters and is very sweet The Hebrew word Caphar 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Texit operuit nomen significat expiatio re demptionis pretium Exod. 21. 30. from which Camphire and also Cyprus seemeth to be derived signifieth to cover or plaister over Gen. 6. 14. The cover which was laid upon the Arke is set forth by a word derived from this and it is applyed to the covering or appeasing of an angry countenance Gen. 32. 20. To pacifie wrath Psal 78. 38. It is also used to signifie propitiation favour and mercy as in Deut. 21. 8. It is often used to expiate and purge away uncleannesse and to make attonement Thus it was applyed to things under the Law see Levit. 16. 33. and 23. 27. This may note unto us the sweetnesse of Christs redemption and the fruits of his death whereby hee became as a cluster of redemption unto his people for as a cluster consisteth of many berries compact together into one bunch so the redemption of Christ hath
out of the North but with God is terrible Majesty Job 37. 22. The meaning of it is this that though the creature may be pleasing and flexible enough and there may be faire quarter betweene man and man yet not so with God if he be once provoked with him is terrible and dreadfull majesty and thus it is said of Christ in the forenamed place Exod. 23. 21. Beware of him and obey his voyce provoke him not for he will not pardon your transgressions for my name is in him When we sin against God we have a Mediator to goe unto but when we sin against Christ we have no Mediator unto him therefore it is a dangerous thing to sin against Christ for then indeed we sin against a Mediator Lastly if we take this limitation to the beloveds good pleasure for his comming in the flesh when she might injoy a greater manifestation of his presence then Observe That the Saints are patiently to wait for those good things that are promised them in Christ Here the Daughters were adjured not to provoke Christ by unbeliefe or impatience or murmuring but patiently to wait for Christs appearance Suitable unto this is that of the Apostle when he tells the Hebrews that after they had done the will of God they had need of patience that they might receive the promise Heb. 10. 36. That is they were patiently without grudging or murmuring to wait for the good things promised them The Saints that lived before Christs comming in the flesh were to wait with patience for the day of his appearance and so now the Saints since his comming in the flesh must also wait for his last comming in glory as we have it in the Apostle James Be patient therefore Brethren 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unto the comming of the Lord James 5. 7. The word Translated Patient signifies to be long patient or to suffer with long patience so that the Saints are exhorted to wait with patience and long-suffering untill they receive the Crowne of glory which is laid up for them Thus far of the Charge given to the Daughters of Jerusalem not to provoke or stir up Christ by sin or to be impatient of his comming Now followeth a declaration of Messiah's comming together with the discovery thereof VERS 8. The voyce of my Beloved Behold he commeth leaping upon the Mountaines skipping upon the Hills VERS 9. My Beloved is like a Roe or young Hart c. The Church still continueth speaking either declaring her owne sense or the actions of her Beloved all tending to expresse the mutuall affections one towards another and in respect of Christs neare approaching either in the discoveries of his grace or his comming in the flesh the Spouse breaketh out and rejoyceth to heare the Bridegrooms voyce and declaring this joy of hers unto her friends she saith It is the voyce of my Beloved c. In the words we have uttered 1. The Churches sense and feeling of Messiah's approaching in the gracious discovery of himselfe This sense and feeling of Messiah's approaching is laid downe 1. From the knowledge shee hath of his voyce 2. From the knowledge of his pace The voyce is made excellent by the subject when shee saith It is the voyce of my Beloved The Pace is made excellent 1. From the word of attention Behold 2. From the speedinesse thereof by saying He commeth leaping over the Mountaines and Hills Afterwards by comparing him in that respect to the Roe or young heart in Vers 9. The voyce of my beloved By the voyce here is meant the word of Christs grace and the Preaching of the Gospell which the Church knoweth to be Christs voyce and therefore receiveth it with joy now in that shee doth acknowledge his voyce notwithstanding her former distempers Hence Observe That the Saints doe and may discerne the voyce of Christ yea and that in a weake and distempered condition This is testified by Christ when he saith Every one that is of truth heareth my voyce John 18. 37. And againe he saith My Sheep heare my voyce John 10. 3. And they know not the voyce of Strangers Vers 4. It is said of the Jewish Rulers that dwelt in Jerusalem that they knew not the voyce of the Prophets Acts 12. 27. That is they slighted their doctrines and hearkned not unto them Hence it is said to day if yee will heare his voyce Heb. 3. 7. Now the Sheep of Christ they can discerne Christs voyce they can as Job saith tast words by the eare Job 12. 11. They have a spirituall tast a discerning relish in their ears because they have the Spirit of God and therefore relish what is suitable and agreeable to the Spirit But now the great Question is How we shall know the Voyce of Christ from the voyce of strangers How shall we understand the word and know the truth from error light from darknesse c For answer hereunto consider 1. That the Voyce of Christ hath a supernaturall power and majesty in it which carries its owne evidence with it How doe we know light to be light but by that evidence of light that it hath in it selfe How doe we know fire to be fire but by that evidence of heat that it hath in it selfe So the word and voyce of Christ carries such a majesty and power with it to cast downe to raise up to kill and make a live that it carries its owne evidence in it selfe Hence it is that the Apostle saith that the word of prophecy doth judge and convince the unbeleiver and it makes manifest the secrets of the heart 1 Cor. 14. 24 25. That is the unbeleivers false perswasions of God and his lusts and desires shall be discovered and convinced by the word And againe he saith For the weapons of our warfare meaning the spirituall applying of the word to the resisting of their enemies are not carnall such as naturall men have recourse unto and dâ—e great things by As namely riches friends honour eloquence favour of Princes and the like but mighty through God or to God for the accomplishing of his will moving the heart and convincing the Conscience by the Spirit and punishing those that withstand the Gospell by the pulling downe of strong holds casting downe imaginations or the reasonings of the soul and every high thing that exalteth it selfe against the knowledge of God and bringing into captivity every thought to the obedience of Christ 2 Cor. 10. 4 5. No adverse power being able to stand before the power of Christs voyce or to withstand it 2. The Saints have the spirit of Christ to lead them into all truth John 14. 16. That is not simply and absolutely but into all truth necessary for them to know whereby they may judge and discerne of the voyce of Christ So that the Saints have a faculty to discerne of such food as is agreeable unto them and also to reject that which is not fit nourishment and to let it goe As
3. 12. Because this grace disposeth us to a neerer communion with God then other graces it is a grace that God much delights in and would have all his Saints adorned with as is manifest in 1 Pet. 3. 4. it is the best jewel or ornament that the Saints can be adorned withall because it empties the soule of all fleshly conceits and so makes it the more capacious to receive any good from God Fiftly The Dove is loving chast and faithfull to her mate alwayes keeping close unto her So the Saints they will not leave Christ to turne to Idols It is reported that in the dayes of Julian when Idols were set up in every corner of the Christians Temples yet then they made a shift to turne their eyes from beholding them The believing soule is faithfull to Christ and will set up nothing in the heart above Christ Whom have I in Heaven but thee saith David and what is there in earth that I desire besides thee Psal 73. 25. The Church is brought in like a chast virgine contracted and her Members to be such as follow the Lamb wheresoever he goes for they have not defiled themselves with women Revel 14. 4. that is those that are chast to Christ have not desiled themselves with idolatrie and spirituall fornication Sixthly The Dove is a cleanely Bird and it feeds cleanely upon pure graine and will not lodge but in a cleanely place where it may not be annoyed with any unsavourie stentch and the like so it is with the faithfull soule it will not feed upon the dung or dogs meat of this world or on sinfull pleasures but upon Christ and spirituall things The carnall man useth to feed upon dust and earthly things when as the faithfull soule that hath tasted the heavenly Manna it will not feed upon that which is base and earthly neither can it indure to feed upon mens inventions or lying legends but it loves to feed upon the pure word of God and upon heavenly and spiritual things Seventhly The Dove is a Bird that loves communion and fellowship as the Prophet speakes Who are those that flock to the windowes like Doves Isa 60. 8. C0For so they use to flock to their houses by companies So the Saints love to have fellowship with the Father and the Sonne as the Apostle John speakes and also they love to have communion one with another Doves will consort with Doves so will Saints have communion with Saints and none else Eightly and lastly the Dove is a low priz'd creature as appeares by that allowance under the Law that they who could not compasse a Lambe might offer a paire of Turtle-Doves and yet by the reason of the apparition of the spirit in the likenesse of a Dove it is stamp'd with no small worth and excellencie So the Saints are of very low esteeme in the world and lightly accounted of but in regard of those spirituall and divine appearances of God in their soules they become of great worth and excell in divine excellencie so saith the wise man The righteous is more excellent then his Neighbour Prov. 12. 26. Thus I have touched upon some properties of the Dove unto which Christ doth resemble his Church and so farre of the loving attribute given by Christ to his Church in saying my Dove c. Now followeth the second thing in this description of the Church to â—wit the manifestation of her mansion place and that first in saying That art in the Clefts or holes of the Rock Some understand this Rock to be the Churches station or abiding place in the day of distresse and persecution who then hideth her selfe from danger as the Dove hideth her selfe in the Rocks as it is said O yee that dwell in Moab leave the Cityes and dwell in the Rocks and be like the Dove that maketh her nest in the side of the holes mouth Jer. 48. 28. But we may understand this Rock mystically to be meant of Christ who is the Rock of the Churches salvation as the Psalmist often expresseth Christ was typified by the Rock in the Wildernesse as appears 1 Cor. 10. 4. But for the clefts or holes of the Rock they seeme to insinuate the secret counsell of God sealed up in Christ concerning the election and calling of the Gentiles and those elect Gentiles did as it were lodge in the eternall decree of God in Christ all the time of the legall winter The Apostle saith that God hath elected us in him before the Foundation of the World And the same Apostle tells us in Gal. 3. 23. That we meaning both Jew and Gentile were kept under the Law and shut up unto the faith which should afterwards be revealed So that the Church before her calling had her abode in Christ yea within the secret stairs and lodgings of Christ The second manifestation of the Churches mansion place followeth In the secret places of the stairs The word Translated secret signifies a hiding place by which is meant a hiding place in the Rock Thus David often calleth God his secret or hiding place as in Psal 32. 7. saying Thou art a hiding place to me from distresse thou wilt preserve me c. And it is said that the godly shall dwell in the secret place of the most high Psal 91. 1. That is under the glorious shadow and protection of the most high Of the stairs or a steep place as it is in the Originall this as the Rock is to be applied unto Christ by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Inde whom we ascend unto God as it were by degrees as by steps and stairs Christ is to the Saints as Jacobs 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gradus priaeci 〈…〉 Ladder which he saw in the Vision upon which the Angells of God ascended and descended Gen. 28. 12. John 1. 51. Christ is both our hiding place and steep Rock where we may ascend to God the Father it is through him we have any accesse to God The Church was bashfull by reason of sin and the like but now for her encouragement Christ calls unto her to a neere communion with himselfe with this description and motive O thou my Dove that art in the clefts of the Rocke and in the secret of the stairs That is thou that art put into the Rock of Salvation by whom thou mayest ascend up to me as by steps and stairs c. Hence Observe That it is Christ alone in whom we may make our safe approaches unto God Christ had called his Church to come unto him now shee being disheartened because of sin and wrath he againe exhorts her to let him see her face and heare her voyce and gives her this encouragement O thou in the cleft of the Rocke c. The Lord tells Moses That no man can see his face and live We may see Jehovah's back-parts but his face that is an immediate view of his absolutenesse and perfection cannot be seene and therefore he is called the invisible God but
in Christ we have a manifestation of God whereof we have a figure in Moses Exod. 33. The Lord proclaimed his mercy his patience his goodnesse his truth and justice before him these are his back-parts and more then these he could not see and therefore it is said that the Lord covered Moses with his hand while he passed by But where was Moses when he had this Vision and appearance of God He was in the clift of the rocke Now verily that Rock was a shadow of Christ we see the glory goodnesse and face of God through him Per speculum as it were in a glasse Christ is the lively image of God 2 Cor. 4. 4. The brightnesse of his glory and the expresse Character of his person Heb. 1. 3. There is no excellency in the Father but it is in the Son and by the Sonne we come to injoy it so saith the Apostle God who hath commanded light to shine out of darknesse hath shined in our hearts to give the light of the knowledge of the glory of God in the face of Jesus Christ 2 Cor. 4. 6. Both this expression and that in the Hebrews before mentioned where Christ is called the brightnesse of God◠glory are a metaphor taken from the beams of the Sunne as the Sun is manifested by his owne brightnesse viz. by his Beams for we cannot see the Sun in Rota in his Charriot or circumvolution but by his Beames so the inaccessible light of the Fathers glory is revealed Tanquam per radios ac splendorem as it were by beams and brightnesse shining most clearly in Christ and the Fountaine and root of that brightnesse is in Christ's God-head but darted upon us through the Man-hood according to the testimony John 1. 18. No man hath seene God at any time the onely begotten Sonne which is in the bosome of the Father he hath declared him The bosome is the place and seat of secrets now it is Christ onely that opens the bosome declares the secrets and reveales the glory and brightnesse of Gods face unto us In a word all our happinesse safety and glory lies in Christ if we be in the Rock we sit in heavenly places with Christ Ephes 1. 3. And we are in Christ Ephes 1. 1. 1 Cor. 3. 1. And our life is hid with Christ in God Col. 3. 3. And by him we have accesse to the Father as it were by steps and stairs So much for the description of the Church in respect of her mansion or dwelling place Now followeth the thing shee is exhorted unto with the Exhortation annexed Let me see thy countenance let me heare thy voyce for sweet is thy voyce and thy countenance is comely Christ having awaked his Love he now exhorteth her to a more neer fellowship and communion with himselfe and that first by saying Let me see thy Countenance c. Let me see or cause me to see thy aspect thy visage thy 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vidit invisit praevidit aspexit prospexit Inde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Visio visus aspectus species forme and fashion that is stir up thy faith and hold up thy face shew me thy Countenance boldly with joy and comfort looke upon me as it were with open face and see my glory contemplate upon my excellency and goodnesse and in this manner doth Messiah call the Church to a neer and sweet communion with himselfe Hence Observe That the Saints with faith and boldnesse have accesse unto the Father through Christ their Mediator Hence it is that the Spouse being in the Rock by which is meant Christ as was shewed before is bid to come and unveile her face and to take a view of the glory of God in Christ And this is that which the Apostle declares saying But we with open face beholding as in a glasse the glory of the Lord are changed into the same Image from glory to glory even as by the Spirit of the Lord 2 Cor. 3. 18. This expression is taken from an allegory of the covering wherewith Moses veiled his face when he appeared before the Lord Exod. 34. 33. And by that beholding of God had his face lightned and shining with beams So have the Saints a free accesse unto God by Christ which is not as a darke vaile but a pure resplendent glasse wherein the glorious countenance of God is seene by us and we are thereby renewed and as it were glorified in our minds according to the same Image of God in holinesse and righteousnesse And againe the Apostle tells us We have a High-Priest which is entered into Heaven even Jesus the Sonne of God Therefore saith he let us hold fast our profession c. And let us goe boldly to the Throne of grace that we may receive mercy and find grace Christus est sacerdos sacrificium deus cui templum in quo reconciliamur to helpe in the time of need Heb. 4. 14 16. For Christ is as one saith the Priest the Sacrifice the God and the Temple the Priest by whom the Sacrifice through whom the God to whom and the Temple in whom we are reconciled Thus for the first branch of the exhortation The second followeth in adding these words Let me heare thy voyce Let me heare or cause me to heare thy voyce towit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the voyce of his owne spirit speaking in the Spouse by prayers praises and thanksgivings Christ calleth for the voice of the Spouse like to the joyous sweet mourning note of the Dove in the absence of her Mate Hence Observe That Christ is so affected with the sweet Dove-like voyce of his Church as that he entreats his Church to cause him to heare it He calls for the voyce of preaching his glorious works the joy and gladnesse from his Church and he calls for the voyce of prayer Psal 50. 15. Call on me in the day of trouble c. Though Christ should seeme sometime to neglect his people as not to heare them yet he would not have them to cease to call upon him but would have them pray continually like the poore Widow in the Gospell that importuned the judge because when he seems not to hear his Spouse he looks on her with the greatest delectation So far the second branch of the exhortation The reason of the one and the other followeth For sweet is thy voyce and thy Countenance is comely Thy voyce is sweet or pleasing delightfull that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Miscuit commiscuit per metaphorum jucundus dulcis 〈◊〉 acceptable and welcome being uttered by faith it must needs delight because it is sweet melodious and piercing and no marvaile seing it is the voyce of his owne Spirit and therefore cannot be but very sweet and delightsome Hence Observe That the voyce of Christs owne spirit in his Saints is very sweet and pleasant unto him Would Christ so call and earnestly seeke for the voyce of his Spouse if it were not a sweet
in such cloathing the Jewes put Christ when they would declare him King though with their affections derided him And as the false Church would be accounted honourable and glorious so she puts upon her the royall colours of Christ Purple is a certain juyce had from a shel-fish of that names of which fishes it is said Cum vita succum eum evomunt together with their lives losse they doe evomite that purple juyce Upon which consideration it hath its Plin. lib. 9. cap. 36. colour of blood This princely colour denotes unto us the heavenly glorie of the Saints as also the blood and death of Christ in the participation whereof a Christian becomes beautifull and glorious Hence Observe That the Saints by participating in the blood of Christ and being cloathed with his righteousnesse are made very glorious Christ is said to have washed us in his blood and to make us Kings and Priests unto God c. Revel 1. 5 6. And in Revel 7. 14. The Saints are they which Came out of great tribulation and have washed their robes and made them white in the blood of the Lamb. It is the greatest dignitie and glorie of believers that they are made cleane and pure by the blood of the Lamb. Thus the Chariot of Christ is made up First Of the silver Pillars of his word and truth Secondly Of the Covenant of grace as on the bottome of gold whereon the Saints rest And lastly Of the purple and glorious ornaments which is given the Saints through his blood It followeth The middest thereof being paved with love for the daughters of Jerusalem The middest is to be taken for the inmost part of the Chariot which is said to be paved with love that is wrought with lovely workes whereby the daughters of Jerusalem to wit the elect of God are drawne unto God himselfe by the feeling of his love towards them Hence Observe That Christ drawes his people unto himselfe by a principle of love Hence it is That the Chariot wherein Christ carries his people in is paved with love Christ doth so affectionately love his Spouse that he doth ingrave her on the palms of his hands Isa 49. 16. and carrieth her upon his heart as the high Priest bare the names of the Children of Isarel on his pectorall or breast-plate to wit on his heart Exod. 28. 29. Christ doth display the banner of love over the soule and so draweth it after himselfe Such as is the love of Christ is the pavement of his Coach Thus farre the description of Christs chariot Now followoweth the description of his person VERS 11. Go forth O ye Daughters of Zion behold King Solomon with the Crowne wherewith his Mother Crowned him in the day of his Espousalls and in the day of the gladnesse of his heart SOlomon being advanced the people of Jerusalem are called forth to behold his glory but under this Christ and his people are most intended the Saints are onely fit to contemplate upon Jesus Christ and Christ onely affords matter of heavenly speculation For the better understanding of these words observe First The persons called out and they be the daughters of Zion Come forth O yee daughters of Zion c. Secondly The end of their being so called out and that is to Behold or contemplate on King Solomon Thirdly The description of Solomon and this is done by introducing him crowned The Crowne is made excellent First In respect of the person that crownes him and that is his mother Secondly In respect of the time of his coronation and that is the time First Of his marriage Secondly Of his hearts rejoycing Come forth O ye daughters of Zion c. Zion was a glorious Fort seated in an upper place of Jerusalem inhabited of the Jebusites before David surprised it but afterward it was called the Citie of David 2 Sam. 5. 7. The word in English signifieth a Looking-glasse or a prospective signe a terme well befiitting it because it was a watch Tower over Jerusalem It was called the holy Citie and the Lords mountaine Isa 5. 2. Joel 3. 17. because the Temple was built there The Daughters of Zion were the women dwelling therein but all men and women are comprised in the phrase so were all Townes and Cities called daughters to the Mother Zion The Daughters figured out the Saints of God which are also called Virgins and doe follow the Lamb Revel 14. 14. These Daughters are called forth to a further degree of knowledge and out of their former estate Hence Observe That the Saints are called out of their darke estate they are in by nature unto a state of more knowledge by the Spirit of Christ Ye are called out of darknesse into marveilous light saith the Apostle 1 Pet. 2. 9. And so saith the Prophet The people that sate in darknesse have seene a great light they that dwell in the Land of the shadow of death upon them hath light shined Isa 9. 2. Now followeth the end for which the Daughters of Zion are thus called out And behold King Solomon with his Crowne c. Under Solomon is meant Christ whom Solomon figured in his Kingdome crowned with glorie and honour in his Church The Daughters of Zion are called forth to behold his glorie and dignitie his worth and excellencie even with his Crowne or diadem wherewith he was invested Thus it was said to John Come and see Revel 1. And againe Tell ye the daughters of Zion Behold thy King commeth Matt. 21. 15. So here behold King Solomon with his Crowne of glorie and dominion and victorie Hence Observe That the Saints are called forth to behold and contemplate the excellencies of Christ. If Shebaes Queene came from the uttermost parts of the earth to behold Solomons glorie how much more should wee come forth of our lusts and from the world to contemplate on his glorie who is farre greater then Solomon Matth. 12. 42. for by so Beholding him though as in a mirrour we are changed into his image from glorie to glorie as by the Spirit of the Lord 2 Cor. 3. 18. But how shall the naturall man behold Christ in his glorie when as he perceiveth not the things of God for they are foolishnesse to him neither can he know them because they are spiritually discernd 1 Cor. 2. 14. Then let the Daughters of Zion come forth for they only can contemplate on the spirituall glorie of Christ and can judge a right thereof Now followeth the description of our Solomon to wit Christ and this is by introducing him crowned This Crowne is made excellent First In respect of the person that crownes him The Crowne wherewith his Mother crowned him Christs mysticall Mother is the Church of the faithfull that with the Apostle travaileth till Christ be formed in her The Saints by faith do spiritually conceive and bring forth Christ Gal. 4. 19. And Christ saith they that doe his will are his Sisters and Mothers Mat. 12. 50. It
is most true that God hath advanced Christ and set the crowne of glorie and dominion upon him Psal 8. Heb. 2. 9. but yet withall his Mother doth also after a sort set the Crowne of glorie upon his head Seeing the Spouse is the fullnesse of him that filleth all in all Ephes 1. 2. and the Church is said sometimes to be the Mother of Christ Rev 12. As for the Crowne it is a signe of victorie and dominion Psal 21. And when Christ fighteth with his enemies He hath on his head many crownes or diadems Revel 19. 11. 12. So when Christ ruleth over the Saints they by their submission doe put a Crowne upon his head acknowledging his power Hence Observe First That Christ is invested with a Crowne of soveraignty and power He is crowned with glorie and honour Psal 8. 5. The Father hath exalted him and put all things under his feet Heb. 2. and hath given all things into his hands John 3. 35. Secondly Observe That Christ is crowned with honour and dignitie by his Church As the Father hath honoured his Sonne by setting a Crowne upon his head and putting a Scepter into his hand so the Saints by submitting unto his Law and authority doe honour him also acknowledging all his dignitie that the Father hath put upon him Thus it is said of the Church of the Gentiles that they should be a Crowne in the hand of the Lord and a royall diadem in the hand of God Isa 62. 3. The Apostle calleth such as he had gained by the preaching of the Gospell his Crowne and glorie Phil. 4. 1. How much more may Christ himselfe account his Church which he hath purchased by his owne blood his crowne and glorie This Crowne is also made excellent from the circumstance of time In the day of his espousals c. This must needs be meant of the time when Christ was espoused to his Church even the day of the Covenant made betwixt Christ and his people Ezek. 16. 8. And the Lord saith unto Jerusalem I remember thee the kindnesse of thy youth the love of thine espousals when thou wentest after me in the Wildernesse Jer. 22. Hence Observe That the Saints are espoused unto Christ This is that which the Apostle tels the Corinthians when he saith For I have espoused you unto one Husband that I might present you as a chast Virgin to Christ 2 Cor. 11. 2. And the Lord saith I will betroth thee unto me c. Hos 2. 19. that is I will establish my Covenant of grace with thee to forgive thy sins and to take no notice of thy unworthinesse Now followeth the second circumstance of time And in the day of the gladnesse of his heart These words plainly intimate that Christ did not only marrie himselfe unto his Spouse but also that he did it freely with a gladsome spirit Hence Observe That the espousing of the Saints unto Christ is matter of great joy unto him Thus it is said in the Prophet As the Bridegroome rejoyceth over the Bride so shall thy God rejoyce over thee Isa 62. 5. So that looke with what kind imbracings and what great affection a bridegroome receiveth his Bride with the same and greater doth Christ receive his people So much for the third Chapter CANTICLES Chap. IIII. VERS 1 2 3 4 5. Behold thou art faire my love behold thou art faire thou hast Doves eyes within thy locks thy haire is as a flock of Goats that appeare from Mount Gilead Thy teeth are like a flock of sheep that are even shorn which come up from the washing whereof every one bare twins and none is barren among them Thy lips are like a thred of scarlet and thy speech is comely thy temples are like a peece of pomgranate within thy locks Thy neck is like the Tower of David builded for an armory whereon there hang a thousand bucklers all sheilds of mighty men Thy two breasts are like two young Roes that are twins which feed among the Lilies TO the end that the Church might well know and feele that her love towards Christ and her seeking after him was not lost as also she did not commend him in vaine all which things were largely handled in the former Chapter it pleaseth Jesus Christ the bridegroome and head of his Spouse in this Chapter to commend the excellency of his Church as in sundrie speciall parts of the same and also delareth his singular love to her againe and doth as it were assure her of the same This Chapter may be divided in two parts The First is a singular comendation that Christ giveth to the Church which beginneth at the first verse and so holdeth on to the 14. wherein also there are three parts First An excellent and singular description handled allegorically of the parts and Members of the Church he putting downe seven in number this is contained in the five first verses of the Chapter Secondly Christ professeth his great wonderfull love towards the Church making large promises and also descrbing notable wayes unto her vers 6 7 8 9. Thirdly Christ againe returneth to commend his Spouse with all those excellent graces that were so sweet delightfull and pleasurable in her from verse 10. to verse 14. The second part of the Chapter contains an excellent speech of the Church with Christs answer to the same verse 15 16 17. In the Churches speech there is First A commendation of her head Christ uers 15. Secondly A desire of all good things to flow downe from her head Christ unto her selfe acknowledging all her enjoyments to be from him vers 16. In Christs answer there is contained a promise of his most gracious acceptation of such fruits as his Spouse should yeild unto him VERS 1. Behold thou art faire my love behold thou art faire c. HEre beginneth Christs commendations of his Church and first he commendeth her beauty in generall in the words Behold thou art faire my love c. And afterwards he entereth into a particular commendation of her severall parts and members And 1. Of her Eyes vers 1. 2. Of her Haire vers 1. 3. Of her Teeth vers 2. 4. Of her Lips vers 3. 5. Of her Temples vers 3 6. Of her Necke vers 4. 7. Of her Breasts ver 5. Thus Christ enumerates and reckons up all the parts of the Church which sheweth what a pleasant harmony and specious consent of parts shee hath whereby shee is exceeding beautifull But first of the praise in generall Behold thou art faire my Love thou art faire When the Scripture doth prefix this word Behold to any sentence it noteth for the most part a thing to be wondered at as was noted in Chap. 1. 15. Faire or beautifull not onely in colour but in comely 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Puliher elegans venustus decorus fuit proportion and elegancy such as draweth love and liking This is meant of the graces of the spirit and that spirituall beauty wherewith God
in Christ hath beautified his beloved Spouse My love or my fellow-friend my Companion so named 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pavit comedit med of feeding together and so participating each of others good or evill This title Christ often giveth to his Spouse in this Song as in Chap. 1. 15. 2. 10. 5. 2. c. The doubling of the word by an usuall Hebraisme implyes that shee was exceeding beautifull and eminently glorious it doth not onely set forth the vehemency of Christs affection and love towards his Spouse but also the excellency of the Church it selfe in that Christ can as it were find no words sufficient to expresse the same her beauty being so great both outward and inward and also excellent in both respects This beauty and fairnesse of the Church hath been spoken of in Chap. 1. 15. therefore I shall speake but briefly of it onely something to the present occasion of repetition The Church was called forth in the former Chapter to behold her Kings Coronation and Nuptialls and here is prevented of an Objection which secretly might be made on her part The Objection is this Should I one that am so poore and unworthy come into the presence of such a stately King as Christ who was typified by Solomon in respect of his glory This Objection Christ takes away in saying Behold thou art faire my love Hence Observe That the Saints have a peerlesse beauty and purity communicated to them from Jesus Christ By the communication of this beauty and grace they are the Jerusalem spoken of in Revel 21. 2. which comes downe from God out of Heaven prepared as a Bride trimmed for her husband and is free with her Children Gal. 4. 26. into the communion whereof there can really enter no uncleane thing neither whatsoever worketh abhomination or lies Revel 21. 27. By this grace the Saints are Temples of the holy Spirit the Tabernacle of God with men The Spouse of Christ is faire and the fairest grace is a transcendent good all the excellency of civility and morality is nothing in comparison of it The Church is faire in her head Christ being his mysticall body and therefore is of a pure composition made holy and gracious by the spirit of grace It will be Objected How can this be spoken of the Church here on Earth in which condition even the best have great deformities I Answer The Lord looks upon his Church not onely as shee is but also as he meanes to make her hereafter even all glorious and beautifull Againe he looks on her not onely as shee is in her selfe but as shee is in himselfe that is washed and cleansed from all impurity and also decked with his glory Thus we have the praise in generall now it followeth to consider of the praises in particular We have the praises of the Church in particular by describing a peerlesse or matchlesse woman from the face to the breast part He mentioneth seaven particulars the Eyes Haire Teeth Lips Temples Neck and Breast The number of seaven is often the number of perfection as appears Rev. 5. 6. where Christ is likened to a Lamb with seaven hornes and seaven eyes which are the seaven spirits of Grd. Now by the seaven parts thus enumerated are meant the manifold and plentifull measure of graces bestowed on the Saints they being made partakers of all heavenly blessings in Christ as the Apostle saith Hence Observe That the Saints have a compleat and full supply of all grace and beauty from Christ This is that for which the Apostle giveth thanks in behalfe of the Corinthians namely that they were enriched by Christ and came behind in no gift 1 Cor. 1. 5. 7. We must know that all the Saints are knit together by one spirit and doe make but one mysticall body in Christ 1 Cor. 12. 13. So then as there be in the naturall body of a man diverse Members which according to their severall gifts have diverse functions and operations so the holy Spirit ascribeth the like to the mysticall body as the Apostle sheweth at large 1 Cor. 12. Secondly Observe That the Saints are beautifull in all parts Christ doth particularize every part giving praise to every member That beauty must needs be very rare and excellent which ariseth from the comelinesse of all parts If one part be comely and another deformed then there is no perfect beauty but the Church justified and sanctified in Christ is glorious in all parts Now followeth the particular parts The first and second particulars doe lye in the following part of this verse The first uttering the state of her Eyes the second shewing the condition of her Locks Thou hast Doves eyes within thy Locks c. Now the eyes of the Spouse are here commended by comparing them to the eyes of Doves which are chast full cleare beautifull to looke upon and the like Some understand by these eyes the Pastors and Teachers of the Church because they are to give light to the whole body through the Heavenly and pure doctrine and so it may be taken here for in the old Testament the Prophets were called Seers 1 Sam. 9. 9. but I rather take it in this place that the eyes are the faith of the Saints for by faith they looke up to the Lord and behold things invisible Heb. 11. 27. And they have by faith the eyes of their understanding opened to know what is the hope of their calling Ephes 1. 18. Hence Observe That the eye of faith is very chast simple and beautifull in the eyes of Christ The Apostle tells us it is impossible to please God without faith Heb. 11. 6. Therefore with the eye of faith he is much delighted By faith the soule seeth him who is invisible Heb. 11. 27. The eye of faith hath respect to the holy one of Israel Isa 17. 7. And it doth observe the wayes of the Lord according to that saying in Prov. 23. 26. My Sonne give me thine heart and let thine eyes observe my wayes Who would not be glad to cast up such an eye to the Lord as he may be delighted withall as with an eye that is simple chast and beautifull The next clause followeth Within thy Locks Some read it from within or through thy Locks 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Inde niphil quod significat ligatus conjunctus Inde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Per metaphoram atque id in pihel tantum de pilis eapitis barbae which are so called in the Hebrew of binding because womens locks are seemly and modestly bound up and covered The covering of women was a signe of their subjection to their Husbands 1 Cor. 11. It is also a signe of modesty and shamefastnesse Some would have the words signifie that the locks of Haire hang downe so as the eyes doe appeare from within them And others are of the mind that he saith Beside thy locks or as it were thy locks removed However we take it this is
Every one whereof is twinned or paired that is like as sheep going from the washing by couples whereby is plainly set forth the equall correspondence of upper and lower teeth each one orderly answering the other as cut and sized by couples This may denote the unity and fellowship of believers that feed on the spirituall food of Jesus Christ The Saints are fed and nourished together by the heavenly Manna even as Sheep goe up in couples from the washing The fourth and last commendation of these teeth followeth And none is barren among them None is barren or as the word Shacculah importeth none amongst them aborts that is brings forth before the time or none is bereaved or robbed of the young by miscarrying or the like That which is barren is that which beareth not as appears in Isaiah 64. 1. Sing O barren thou that bearest not c. but here the word signifieth either miscarrying in the birth or losse of that which is brought forth by robberie death or the like so this denoteth the stedfastnesse of every tooth in his place after it is brought forth as if it were said there is no tooth wanting in their order and place but even and stedfast as sheep yeilding twins and never miscarrying so hath the Church her teeth Some understand these teeth the pastours and teachers of the Church because they were such as did Cut and divide the word of truth aright unto the people as the Apostle saith but I rather understand it of the Churches judging discerning and applying the word of God to the comfort and nourishing of her owne soul feeding by faith upon the promises of God The spirituall food of the soule is Christ and therefore is called The bread of life that came downe from heaven Joh. 6. And the word is called the food of our soules the Apostle willeth us As new borne babes to desire the sincere milke of the word 1 Pet. 2. 2. And Paul telleth the Corinths That they were carnall even babes in Christ and that he gave them milke to drinke and not strong meate 1 Cor. 3. Now by the teeth of the Church is meant that esteeme discerning and applying of the word of God that she hath for her owne comfort and nourishment Hence Observe That the Saints doe comfortably feed on Christ and his word as on the heavenly food of their soules It is said in Psal 22. 26. The meeke shall eate and be satisfied and in Psal 132. 15. the meeke and needy shall have enough And Luke 1. 53. God filleth the hungrie with good things that is they shall be satisfied and filled with the good things of the Gospel And thus wisedome inviteth the simple To eate of her bread and drinke of her wine Prov. 9. 5. Thus Jesus tels the Jews that he was the bread of life Joh. 6. now it is upon Christ and on the sweet promises that the soule is nourished and it is the believer only can feed upon this spirituall food judging and discerning it aright So much for the commendation of the Churches teeth It followeth VERS 3. Thy teeth are like a thred of scarlet and thy speech is comely thy Temples are like a piece of pomegranate within thy locks UNto the three former now other two particulars of praise doe follow in this third verse viz. the lips and the Temples Touching the first he saith Thy lips are like a thred of scarlet and thy speech is comely The instruments of speech and the chiefest grace of the countenance are the lips and therefore the speech is commended by the instruments thereof which are the lips Thy lips are like a thred of Scarlet c. Here are two things commended in the lips First They are small in as much as they are resembled by a thred or line Secondly They be red of colour and therefore he mentioneth Scarlet a red colour of a double die Now if a Virgine be never so beautifull if her speech be rude and unpleasant it disgraceth all therefore he addeth Thy speech is comely Comely gracious and to be desired The Hebrew Nava signifieth comely beatifull amiable and to be desired 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cupivit concupivit affectavit in Niph 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Desiderabilis per metalepsin pulcher decorus conveniens fuit The Greeke translateth it goodly faire beautifull This comelinesse of the Spouse is in her sight countenance and speech Now by the lips of the Church are commended her prayers and praises her doctrines and thanksgivings which are all uttered with her lips The Spouse uttereth these not with swelling words of vanitie or taught by humane wisedome but by the Spirit of the Lord which poureth grace and utterance into the soule Now in that the Church is commended for her speech and that from the beauty of her lips Hence Observe That the spirituall prayers and praises of the Church are gracious and comely Hence it is that the very lips that are but the instruments of her speech are commended for their beautie The speech of man declareth what is in the heart for Christ saith Out of the abundance of the heart the mouth speaketh And a good man out of the good treasnre of his heart bringeth forth good things and an evill man out of the evill treasure of his heart bringeth forth evill things By nature there is nothing in mans heart but that which is corrupt and abhominable and so in all men as the the Apostle saith The poyson of Aspes is under their lips Rom. 3. But by the operation of the holy Spirit the hearts of the Saints are filled with faith and love and then the speech is gracious Such speech as proceedeth from a heart spiritualized winneth love and likeing It was said of Christ that he was fairer then the Children of Adam Grace was powred out of his lips Psal 45. And the Apostle prayeth that a doore of utterance may be opened unto him Let a man be never so learned if the doore of utterance be shut up his speech shall profit little It was falsly objected against Paul as a reproach unto him that he was rude in speaking 2 Cor. 11. 6. The truth is he willingly avoided that painted kinde of eloquence which carnall men and such as have itching eares doe commonly delight in but he wanted no kinde of utterance which was fit for the preaching of the Gospell to wit the plaine evidence and demonstration of the Spirit So much for the praise of the Churches speech set forth by the beauty of her lips The next particular followeth Thy Temples are like a piece of pomgranate within thy locks He describeth another part of the countenance or face viz. the temples of the head speaking also of them according to the custome then used women suffering their haire to hang about their temples because it 's said within thy locks By Temples are meant each of the temples of the head and hereby may be meant the cheekes also which are
it Thy love is fixed in the Table of mine heart The Hebrew is but one word and used onely in this place and signifieth a most ravishing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In pihil Incordiastime rapuisti animum meum vel traxisti animummeum and delightfull drawing of the heart by love I cannot expresse it neerer the Originall word then to say Thou hast unhearted me that is in effect thus Thou hast wounded or taken away my heart from me thou hast even ravished and overcome me with thy love Christ speaketh here to his Spouse as a man overcome with love for it doth exceedingly set forth the passion of love when the Bridegroome shall tell his Bride that shee hath gotten away his heart Hereby appeareth the super-abounding love of Christ towards his Spouse in that there be not any words sufficient fully to expresse the same Hence Observe That Christs heart and affections are exceedingly taken with his people Hence it is said that the Lord will rejoyce over his people as the Bridegroome rejoyceth over the Bride Isa 62. 5. Like unto this is that where the Lord saith in Zeph. 3. 17. The Lord thy God in the midst of thee is mighty he will save he will rejoyce over thee with joy he will rest in his love he will joy over thee with singing That is he will rest well-pleased and much delighted in his love and he will rejoyce over his Spouse with the highest pitch of joy yea he will rejoyce with singing which is the highest expression of joy and delight So then the heart of Christ being thus taken is meant his exceeding love whereby he rejoyceth over his people according as it is said in Isa 43. 4. Since thou wast precious in my sight thou hast been honourable and I have loved thee c. Thus Christ hath declared how neer and deare his Spouse is unto him by the simpathy of like mind and affection which is betweene him and his Church Now it followeth that he shews how neerly they are related one to the other by the band and consanguinity and conjugall amity My Sister my Spouse My Sister so Christ calleth his Church out of that respect and love he bears unto her We are told in Heb. 2. 11. That both he that sanctifieth and they that are sanctified are all of one for which cause he is not ashamed to call them brethren This tearme needs no explanation but let us observe hence That Christ stands neerly related to his people as a Brother c. This relation of brotherhood betweene Christ and his people is two-fold 1. By the right of nature as the Apostle saith Forasmuch as the Children were partakers of flesh and blood he also likewise tooke part with them that he might destroy through death him that had the power of death which is the Devill for he in no sort tooke on him the nature of Angells but he tooke the seed of Abraham wherefore it became him in all things to be made like his Brethren Heb. 2. 14. 16. So that Christ tooke our nature and was cloathed with our flesh to be made like unto us his brethren and in the same flesh The second right is of adoption for it is said when the fulnesse of time came God sent his sonne made of a woman and made under the Law that he might redeeme them that were under the Law that wee might receive the adoption of Sonnes Gal. 4. 45. And againe the Apostle saith As many as are led by the Spirit of God are sons of God Ro. 8. 14. whence the Apostle reasons thus If wee be Children we are also heires annexed with Christ Rom. 8. 17. So that the Saints lay claime to the riches and treasures of glorie by right of adoption and brother-hood with Christ Thus much for the band of consanguinitie That of conjugall amitie followeth My Spouse Christ calleth his Church Spouse named in Hebrew Callath of the perfection of her attire and ornaments as was intimated in verse 7. of this Chap. The Spouse is one that is alreadie maried unto her husband so that this title of Spouse shews how the Church is to Christ The Spouse is most deare to her husband saith Solomon for she is the crowne of his head Prov. 12. Hence Observe That the Church is the Spouse of Christ Hence it is that she is called the bride the Lambs wife who is prepared as a bride adorned for her husband Revel 21. 2. 9. And the Lord saith I have married thee to my selfe in righteousnesse judgement mercie and compassion Hos 2. 19. Wee are not to take the words in a carnall sense but that God hath framed words to our capacitie only for what termes could be more effectuall to expresse his love then the names of Sister and Spouse The last thing in this verse wherewith Christ was so much taken in his affections with his Spouse is by the commendable things which he saw in her which made him so to fix and ground his affection First The comelinesse of her person Secondly The ornaments wherewith she is decked With one of thine eyes and the chaine of thy neck With one of thine eyes or one looke from thine eyes The eyes of the Spouse were commended in verse 1. where they were likned to Doves eyes for being simple chast pure by this is meant the chast eye of faith whereby the Saints looke up to Christ Hence Observe That Christ is much taken with the least looke of faith from his Saints For Christs beholding of the faith of the Spouse it maketh such deep impressions in him of her idea and forme of beautie that his affection is so rooted in her heart that it cannot be removed nor concealed It is added And the chaine of thy neck The chaine of the neck is an ornament added to naturall beautie and doth often signifie Gods Laws and Ordinances as appeares Pro. 10. 9. and also signifies the graces of the Spirit and fruits of faith as was opened at large in chap. 1. 10. So he meaneth by the chaine of the neck the ornaments of the Spirit and of grace which is the Law of Christ in the inner man Hence Observe That it is Christs owne graces in the soule that he is so much affected with in his Saints God cannot delight in any thing besides himselfe and therefore it is the manifestation of himselfe in his Saints that draweth such high expressions of love and delight in him towards them Therefore he indueth his Church with gifts of his owne spirit to make her seeme beautifull where he saith I have cloathed thee with broidered worke shod thee with badgers skins girded thee with fine linnen covered thee with silke decked thee with ornaments put bracelets on thy hands and a chaine upon thy necke Ezek. 6. 10. By these outward ornaments are meant the inward graces of the Spirit which proceed Si ergo dona dei sint bona merita non deus coronat merita tua tanquam
tua 〈◊〉 sed tanquam dona sua August de gratia et lib. arbit cap. 7. Dona sua coronat deus non merita tua cap. 6. from God and not from the Spouse according as a Father saith if the good things which be in us are the gifts of God God crowneth those good things not as ours but as his owne And againe he saith God crowneth his owne gifts not thy deservings And therefore wee have the Prophet saying Thy name was spread among the Heathen for thy beautie for it was perfect through my beautie which I had set upon thee saith the Lord Ezek. 16. 14. Lastly in that he saith with one eye and one chaine Observe That where Christ seeth the least grace he is much taken with it It is as if Christ had said if I see but one of thine eyes to wit one single chast pure looke of faith and if I see but one chaine to wit one spirituall discoverie of my selfe it is enough for ever to take up my heart and affections Now Christ proceedeth to shew the ground of his deep affection towards his Spouse and that by a discoverie of the properties of her beautie and goodnesse all which is expressed with a vehement and passionate crying out and repetition of the former title saying VERS 10. How faire is thy love my Sister my Spouse how much better is thy love then wine and the smel of thine ointments then all spices IN this verse Christ sheweth how delightso me and pleasant the love of his Spouse is unto him he doth expresse it by way of admiration how faire is thy love c. The love of the Spouse is set forth First By the fairnesse of it How faire is thy love c. Secondly By the strength sweetnesse cheerefulnes in that it is preferred above wine How much better is thy love then wine Secondly the divine anointings of the Spouse is commmended in that the graces of the spirit in her are set forth by fragrant and odoriferous ointment And the smel of thine ointments then all spices How faire is thy love my Sister my Spouse Sister and Spouse are the same titles as we had in verse 9. and carrie the same affection as there How faire or how beautifull how gracious are thy loves Her love is faire because in her there is no blemish as was before delivered It is as if Christ should say how glorious and excellent yea and full of delight are these sound affections that thou carriest towards me by which also I am moved even to love thee againe and he speaketh of them in the plural number not only thereby to expresse the multitude of them but the excellency also Or we may understand by loves not onely those gracious affections of the Spouse but also her holy actions which proceed from love as the fruits thereof as faith hope and the like these are also goodly and faire in the eyes of Christ Hence Observe That the gracious affection of love with all the fruits flowing from them are gracious and lovely in Christs sight Hence it is that Christ commendeth her love even to admiration saying How faire is thy love c. The Spouse being washed and cleansed by Christ and cloathed with his beauty whereby she became fair in his sight without spot or wrinkle all her affections of love and delight towards Christ must needs be very acceptable It followeth How much better is thy love then wine In the former clause as the love of the Spouse was set forth by its fairnesse and beauty so here for its fragrancy and sweetnesse in that it is preferred before wine How much better or how good are thy loves better then wine that is they are better and more delightfull by much then the most fragrant wine It was noted 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Quam boni sunt Arius Mont. in Chapter 1. 2. that wine is put for all dainty things in a Banquet where the Church speaking of Christs love did manifest that his love was exceeding pleasant sweet and comfortable here Christ returns the like expression concerning the love of his Spouse towards him rendering as it were like for like which is an usuall manner among lovers and particularly in their words and speeches one of them unto another Hereby then is set forth unto us how marveilous acceptable and well pleasing the love of the Spouse is unto Christ the heavenly bridegroome Hence Observe That Christ is exceedingly delighted and wel-pleased with the fruits and graces of his owne Spirit in his Saints Christ cannot but delight in his owne image and grace hence it is said that God delighteth in his Spouse and rejoyceth over her as a Bridegroome rejoyceth over his Bride Isa 62. 4 5. There is nothing more pleasant and refreshing to the nature of man then sweet and fragrant wine no more is any thing more delightfull and acceptable to Christ then the graces of his owne Spirit in the Saints Now followeth the high commendations of the Spouse in respect of her divine anointings by the Spirit And the smell of thine ointments then all spices By the smell of the Spouses ointments is meant the sweet and pleasant smell of such graces as she hath received from Christ The pleasantnesse that is in ointments we may see in Prov. 27. 9. And Psal 133. 2. Under these earthly things understanding the Spiritual graces before mentioned is set forth the excellency of the divine anointings of the Spirit in the Spouse for it is usuall in the Scriptures by oyle ointment annointing c. to undestand the graces and anointings of the Spirit in the Saints See Psal 89. 20. also 45. 7. and 1 Joh. 2. 20. 27. we may remember that the Spouse did commend Christs ointments for the sweet savour of them in Song 1. 3. Here Christ returns the same conditions unto the Spouse in respect of her anointings And he addeth Then all spices or before all spices viz. though they be never so costly and deare because there is no spice without some dust as gold cannot be tryed so spice cannot be brayed in the morter without some losse The anointing-oyle of which we read of in Exod. 30. 23. was made of sweet smelling spices and with such sometime women were purified Esth 2. 12. and the dead imbalmed 2 Chron. 16. 14. They were meet presents for Kings as appeares 2 Chron. 9. 1. 9. Now all earthly ointments were confected and made sweet smelling and costly spices but here it is meant of divine and heavenly ointments of the Spirit Hence Observe That the divine anointings of the Spouse is full suavity and sweetnesse Christ doth here preferre the annointings of the spirit in his Spouse before any earthly confection whatsoever though made of never so sweet and costly spices What is more pleasing to the smel then sweet ointments of an exquisite composition such and much more is the Spirit and its graces in the Saints unto Christ The judgement that Christ
allaying all unnaturall heats and bringeth the soule into a good frame and temper 5. The wind is of a cleansing nature it purgeth the aire and the water and keepeth them from infections So the spirit of God purgeth the heart from dead works to serve the living God in newnesse of life 6. The wind hath a cherishing and a fructifying force with it so the Spirit quickneth and cherisheth the soule it makes the heart that was as a barren wildernesse to become a fruitfull Garden For these respects and the like the sweet gale of the spirit is compared to wind Hence it is that the Spouse desireth that the winds may Blow upon his Garden Hence Observe Fourthly That the Spouse alway stands in need of the blowings of the Spirit The Spouse hath no power to any thing naturally but is very dead and dull and therefore stands in need alwayes to be quickned by the blowing of the spirit All the beginnings of the worke of God in us growth and ending is from meer grace and nothing else but grace Therefore we must acknowledge all the actings of Christs spirit in us and though Solomon Observes it will be hindrance to observe the winds Eccles 7. 4. yet here it will be our wisedome to observe the gales of the Spirit and to be acted by it Lastly Observe That the Spouse is the Garden of Christ. The Prophet Isaiah sheweth That the Vineyard of the Lord of Epists is the house of Israel and the men of Judah are his pleasant plants Isa 5. 7. God doth plant it visite protect and water it yea he takes pleasure in his Spouse as in his pleasant Garden But I shall not stand on this point because it was largely treated on in Verse 12. of this Chapter But I shall proceed to the reason or ground of this request which is as followeth That the spices thereof may flow out By Spices here are meant all manner of graces and by flowing out shee meaneth continuall abode and increase in the same and that shee may be more and more fruitfull that her fruits may ripen and be abundant for by the gracious gifts of the spirit breathing upon the Spouse her soule is refreshed and comforted and all her graces doe increase so that we see to what end shee desires the wind of the spirit to blow that the spices thereof may flow out for those good things in her would else lye dead and bound up unlesse the spirit let them out Hence Observe First As it is the Spirit that must first quicken us so it is the spirit that draws forth that life and grace that we have It is the spirit that must first kindle the fire of the Spirit life and glory in our souls and then increase the flame thereof First the wind of the spirit blows then the spices of grace flow out Secondly Note That the goodnesse of the Saints must be an overflowing goodnesse The graces of the Saints must abound not onely in themselves but flow out to others as it was said of John he was a burning and a shining light The Spirit of God in his people is like the box of Ointment that Mary powred out which perfumes all the whole house with its savour A Christian never thinks he hath received enough of the spirit unlesse it makes him to abound in himselfe and flow out to others unlesse it be alwayes making new discoveries of God and Christ to the soule and new revelations of the bosome of the Father whereby the soule is refresht and the fragrancy of all his graces drawne out to his owne comfort and the good of others As the Sun draws forth the fragrancy and sweetnesse that is in the flowers of the Earth when it shines upon them and as the wind doth convey those sweet smells unto us so doth the spirit draw forth the savour of grace and convey the smell thereof to our owne souls and to others whereby we come to have the benefite thereof Thus far of the first part of her prayer desiring the North and South wind to awake and blow upon his Garden that the Spices thereof may flow out In the next place we have the Spouses invitation of Christ to come into his Garden with the end thereof in these words Let my Beloued come into his Garden and eate his pleasant fruits Let my beloved come c. In these words the Spouse desireth Christs presence meaning that shee would have him come and dwell in her even as he had promised in the sixth Verse of this Chapter Thus shee invites Christ to come into her as into his House or Temple calling him Beloved because the streame of her affections run towards him Christ was no question in his Church before but she desireth a farther manifestation of his presence glory and life in her Hence Observe That where there is the least appearance of Christ in the soule of any there is further desire of Christs presence and glory to be manifested The Spouse never thinks shee is neer enough her Beloved untill shee come to the full enjoyment of him They alwayes waite for a farther revelation of the Lord from Heaven and cry Come Lord Jesus come quickly Revel 22. 17. That is come manifest thy selfe more and more in the revelation of thy selfe and glory It is from the Spirit that we desire a greater measure of the Spirit and it is from some discovery of Christ in us that we desire a more perfect revelation of him Now followeth the end and Reason wherefore the Spouse desireth Christ to come into his Garden which is To eate his pleasant fruits The end of the Churches prayer is that Christ might receive honour and glorie by that spirit of grace given out by him unto her shee would have Christ come in and accept his owne graces which she calleth pleasant fruits or fruits of his precious things The word translated pleasant is of the pluarall number and may be rendered sweetnesses and may note unto us two things First The plenitude and fulnesse of grace in the Saints they are full of sweet things to wit the graces of the Spirit Secondly It doth denote and set out the excellency of grace it doth farre exceed in excellencie all the glorious things in the world Now is it not fit that Christ should eate the fruit of his owne Vine have comfort of his owne garden tast of his own fruits The greatest delight that Christ hath in the world is in the garden of his Church therefore that he might take a full delight therein he makes it fruitfull stored with precious fruits as growing from Plants set by his own hand relished of his own spirit and so fitted for his tast Hence Observe That the Saints are made fruitfull by the breathings in of Christs spirit upon them When the winde of the Spirit blows upon the garden of the soule the graces of the Spirit as sweet spices flow out in abundance So that now the Spouse is not
like Israel of old an empty Vine Hos 10. 1. neither doth she beare Wild grapes even grapes of gall and bitter clusters as in Isa 5. 2. but she is filled with the fruits of righteousnesse as the Apostle speaketh Phil. 1. 11. And is fruitfull in every good worke Col. 1. 10. And hath her fruit unto holinesse and the end everlasting life Rom. 6. 22. The Spouse doth abound in fruitfulnesse and her fruit doth exceed in the excellencie thereof Secondly Observe That the fruits of the Spirit in the Saints are very pleasing and acceptable unto Christ They are called his pleasant fruits as being those he takes much delight in Christ cannot but delight in the graces of his owne Spirit with which and for which he is to be honoured The holie actions of the Saints are called fruits Joh. 15. now fruits doe not only signifie an issuing from the root but also pleasure and delight The acceptation of those fruits and the communication of farther grace is signified by mutuall supping together Revel 3. 20. Now wee must know that the fruits springing from our natures that relish of the old man are not thus pleasing to Christ but the fruits that proceed from the Spirit or new man such as these are acceptable being perfumed with sweet odour spoken of Rev. 8. 3. Christ besprinkles our persons prayers and praises with his owne blood and so makes them acceptable to God Heb. 9. 13. Thirdly Observe That the Spouse doth ascribe all her good things to be Christs His pleasant fruits saith the Church all these graces are his the garden is his the fruit is his yea and all the pleasantnesse and preciousnesse of the fruit his so that as David said Of thine owne Lord I give thee c. so doth the Spouse ascribe whatever is good in her to be from Christ The Apostle ascribes his spirituall life to Christ Gal. 2. 20. I live saith he yet not I but Christ lives in me least it might seem too high for the Apostle to say I live he doth as it were correct himselfe by saying yet it is Christ liveth in me Now upon the Churches request for Christ to come into his garden follows his gracious answer unto the Churches desire being ready to fulfill the desire of them that feare him in the next Verse saying VERS 17. I am come into my garden my Sister my Spouse I have gathered my myrrhe with my Spice I have eaten my honey-combe with my honey I have drunke my wine with my milke eate O friends drinke yea drinke abundantly O beloved THe effect of the Churches prayer was that Christ would accept from her the fruits of service praise and thanksgiving In this place he makes answer wherein wee may Observe First Christs condescending to his Churches request he is present in his garden and perfometh those Offices shee prayed for I am come into my garden Secondly A sweet compellation given to the Church My Sister my Spouse Thirdly Christ declareth the workes he doth being come into his garden receiveth the fruits with acceptation to himselfe I have gathered my myrrhe with my Spices I eate my honey-comb with my honey I dranke my wine with my milke Then Fourthly He inviteth others to the participation of this divine and magnificent banquet in saying Eate O friends drinke yea drinke abundantly O beloved I am come into my garden c. I am come or I have come but the Hebrews often use the time passed for the time present what is meant by garden you have already heard in verse 12. and 16. Now here is the gracious answer of Christ that his Church can no sooner pray for his presence but he saith I am come into my garden Now God is said to come into his garden when he manifests his presence there so the Lord is said to come downe to deliver his people out of Aegypt that is by the manifesting of power and wisedome in their deliverie Exod. 3. 7 8. and so the Lord is said to come downe to see the Tower of Babel Gen. 11. 5. that is he came in a manifestation of his judgement upon it So here when he saith I am come into my garden it is his manifesting of himselfe in grace and acceptation to make sweet discoveries of himself in the communication of all good things in keeping of a heavenly banquet of divine dainties wherein he expresses his own delight and the comfort and blessing of the Spouse Now in that these words are in answer to the prayer of the Church in the former verse Observe That God answers the desires of his owne Spirit in his Saints God doth sometimes heare and answer the naturall desires of men that pray or crie to him as creatures as the Ninivites and the Children and Beasts of that Citie for out of his mercie and goodnesse he makes his Sun to shine upon the just and unjust How much more will he answer the voice of his owne spirit when it shal prepare the heart to pray as it is in Psa 10. 17. Thou hast heard the desire of the humble thou wilt prepare their hearts thou wilt make thine care to heare So in Rom. 8. 26. The spirit helpeth our infirmities for wee know not what to pray for as we ought but the Spirit it selfe maketh intercession for us with groanings that cannot be uttered that is wee of our selves know not what to aske but the spirit reveales to us the will of God by its sweet manifestation of God which cannot so well be uttered by the flesh and the Spirit maketh intercession according to the will of God or according to God as the Greeke hath it and so asking According to his will he heareth us 1 Joh. 5. 14. Againe In that Christ is thus ready to come into his garden in a larger manifestation of love and grace then before and that upon the Churches invitation Hence observe Secondly That Christ doth more and more manifest himselfe to be present with his people upon their desires after him The Lord hath been alwayes present with his people in some appearance or other the Arke Tabernacle and Temple were all signes of his presence but his glorious presence in the flesh of Christ did exceed all the former shadows and after Christs departure he is present by the returns of his spirit and this presence hath with it life light comfort strength and all Thus the Lord doth reveale himselfe from grace to grace from glorie to glorie Lastly In that he saith I am come into my garden he declares how much delight he takes to appeare in his Saints and make his Tabernacle with men Hence observe Thirdly That Christ taketh pleasure in manifesting of himselfe in his Saints A man taketh much delight and pleasure in walking in his garden so doth Christ in making out of his presence in his garden of the Church wee have many scriptures tending this way as it is witten The Lord loveth the gates of Zion above all the
inhabitants of Jacob glorious things are spoken of thee O thou Citie of God Psal 7. 8. 2. 3. And The Lord hath chosen Sion and loved to dwell in it this is my rest for ever here will I dwell for I have delight therein Psal 132. 13. 14. Againe Mount Zion lying North-ward is faire in situation it is the joy of the whole earth and the Citie of the great King Psal 48. 23. And as God taketh delight there so must men also because God is there David saith He shall lead me into the pathes of life in his presence is fulnesse of joy at his right hand is pleasure for evermore Psal 16. 11. Now followeth the description of the Church and the sweet compellation which Christ giveth her My Sister my Spouse Here is both affinitie and consanguinitie all the neerest bonds of relation that may binde Christ and his Spouse fast together This hath been spoken of already in the 9. verse of this Chapter and therefore I shall not stand on it now only thus much this sheweth the excellencie of the Spouse in that she is neerely related unto Christ that she is his Sister by blood as I may so speake having one nature one Spirit and one father hence it is Christ saith to his Disciples I goe to my Father and to your Father to my God and to your God Joh. 20. 17. Christ became our Brother by incarnation bone of our bone and flesh of our flesh And wee are made his Brethren by adoption having received of the same spirit with him crying Abba Father Hence it is he is not ashamed to call us Brethren Heb. 2. For wee are with him made partakers of the divine nature 2 Pet. 1. 4. And againe by marriage wee are his Spouse and that by gift of the Father and also by his owne consent so that there is a sweet conjunction and union a sweet intercourse of love and communion betweene Christ and the Spouse so that by this mysticall union and sweet communion Christ is to his Spouse a friend a head a Brother and a Husband So much for the compellation Now followeth the actions of Christ being come into his garden I have gathered my myrrhe with my Spice I have eaten my honey-comb with my honey I have dranke my wine with my milk The Spouse before intreated Christ to come into his garden and eate his pleasant fruit he accordingly comes in even to her desire and did not only feast on the Churches provision but also brought more with him I have gathered my myrrhe with my Spice c. For myrrhe it was one of the chiefe spices as you have heard used in the composition of the sweet ointments Exod. 30. 23. with such ointments they used to annoint their friends at feasts this was more largely expounded in Ch. 1. verse 13. With my spice that is with my other spices or aromaticall fruits meaning all the severall fruits of the spirit which are all swâ—eaed by an influence from the Spirit As in nature there is one common influence from heaven but yet variety of flowers and sweete spices in their severall kinde with a different kinde of sweetnesse so all graces have their originall from a common influence of Christs spirit though they differ one from another and are all accepted of God from whence they come I have eaten my honey-comb c. The word doctrine of Christ which flow from his Spirit are likned to honey and the honey-comb to wine and milke Psal 19. 11. and 119. 103. Isa 5. 51. 1 Pet. 2. 2. for as milke and honey nourish and strengthen and wine increaseth spirits so the doctrine of the Gospel the spirit of Christ and the sence of his love is far more comfortable and sweeter to the soule Under these severall sorts he meaneth still the sweet pleasant and profitable fruits that the Church did yeild unto him declaring thereby that he did most favourably accept his owne graces in his Spouse and that he was much delighted therewith yea more then any man is or can be in gathering most sweet and smelling hearbs and spices or in eating honey yea though he eate it so greedily that he doe withall devoure the combe or in drinking the best wine and purest milke Hence observe First That God accepts of his owne graces in his Saints and delights in them God must needs accept of such graces that are his owne and delight in such services that come from love God first accepts of Christ and then of us and what comes from us in him The Apostle willeth us To offer up our selves a holy and acceptable sacrifice to God Rom. 12. 1. God doth not only accept but he delights in the graces of his Spouse hence it is he comes with new supplies of grace enlarging his love and benefits as it is in Matth. 25. 29. To him that hath shall be given And in Rev. 22. 12. I come and my reward is with me Christ never comes into the soule but he brings rewards with him of the increasings of those graces that were in the soule before Thus we see that Christ upon the desire of the Spouse doth come unto her with acceptation of the fruits of his owne spirit in her and with new increasings thereof Secondly Observe That Christ doth accept of delight in and increase the least of his owne graces in the Saints All the graces of the Spouse though never so little or small are accepted not only her honey but her honey-comb not only her wine but her milke her weake services as well as her strong because the spirit flowing from Christ unto her sweetneth all Christ doth extol his owne grace O woman great is thy faith Matth. 15. 28. Now followeth Christs invitation of others unto this banquet in these words Eate O friends drinke yea drinke abundantly O Beloved In these words Christ speaketh as at a Feast chearing up his friends as partaker with him of all those divine graces and fruits of the spirit before mentioned Christ is the Master of this heavenly banquet and it is he that here cheereth up his guests It was the custome of the Jewes to powre ointment on their guests to shew their welcome and cheere them up So Christ doth powre out the ointment of his grace and spirit to welcome and cheere up his Saints as appeares in these words Eate O friends c. Hence Observe That there is a mutual feasting between Christ and his people Christ provides a heavenly banquet of all spirituall dainties Of fat things and the marrow of fatnesse wine and wine on the Lees Isa 25. 6. and then cals his Saints as his friends to partake of those dainties Christ is the fountaine streaming it selfe forth to refresh the Citie of God Secondly Observe That Christ doth abundantly satisfie his people with all good things Eate yea drinke abundantly c. that is be ye plenteously filled with my grace and spirit no man goeth hungry from a feast in Christ
here is still life in the root The seed remains in them from whence it is that when the Spouse sleepeth her heart waketh and from hence it is that shee cannot lose the worke of God in her that she is borne of God who is immortall and unchangeable And it is written Every branch that beareth fruit he purgeth that it may beare more fruit John 15. No fruitfull branch shall be cut off Thirdly Observe That the Saints should as well acknowledge that which is good as that which is evill in their spirits It is common with some Christians to be ever complaining of that evill they see in themselves but very seldome acknowledge any of that good they have received whereas we ought to acknowledge all the good we have received to the praise of the giver Fourthly Observe That a Christian is what he is in spirit A believer is not to value himself acording to what he is in the outward man or in the flesh but as he is in the inward man or spirit So the Church values her selfe by the disposition and temper of her spirit My heart waketh thus hath the Spouse in few words set forth her estate according to flesh and spirit and now she setteth forth in the next place the great care and love of Christ who seeketh to awake and to raise her out of this dangerous sleep in these words It is the voyce of my beloved that knocketh saying open to me my Sister my Love my Dove my Vndefiled for my head is filled with dew and my locks with the drops of the night In the former part of the verse we heard of the Churches security of the flesh where she saith I sleep and yet she was not in such a dead sleep but her heart awoke her delight in Christ was not utterly lost It was like the sleep of the wise Virgins which slumbred as well as the foolish virgins yet had their Lamps trimmed and Oyle in them which the foolish had not Now Christ commeth to her to awake her by knocking shee notwithstanding her drousinesse was sensible of all his sweet words and allurements whereby he pressed her to open unto him saying Open to me my Sister my love my Dove my undefiled which is set forth by the sufferings of Christ in waiting for her returne For my head is filled with dew and my locks with the drops of the night All which aggravates her negligence and his patience in waiting for admission into her heart by his spirit In the words observe two things 1. The Churches discerning of Christs voyce 2. Christs carriage towards his Church First the Churches discerning of Christs voyce set downe in these words It is the voyce of my beloved Secondly we have Christs carriage towards his Church which is amplified 1. By a friendly compellation My Love my Dove my undefiled 2. By his action He knocks c. 3. By his suffering unworthy things for her sake For my head is filled with dew and my locks with the drops of the night It is the voyce of my beloved that knocks c. Christ useth good meanes to awaken his Spouse and to raise her up from that carnall security she was in and therefore he calleth her by his voyce and he no sooner speaks but she heareth it saying It is the voyce of my beloved c. She speaks as if it were one that being waked out of sleep and slumber should say that it was such or such a one that called or spake Many being so well acquainted with men that they can certainly as it were discerne them by their words Hence Observe That the Saints may discerne Christs voyce even in a sleepy condition Here the Spouse though she was sleepy and drousie yet her heart was so far awake that she discerned Christs voyce Christs Sheep are said To heare Christs voyce John 10. And to tast words by the eare as it is said Job 12. 11. they have a spirituall tast and relish with them The voyce of Christ is spirit and life and hath in it a self-discovering property it carries along with it it s owne evidence it hath such majesty and power such evidence and life in it that the Spouse cannot but heare and discerne it even in a sleepy and slumbring temper Secondly Observe That no temptation that befalls the Spouse can separate her affections from Christ She acknowledges Christ to be her Beloved still there remained so much conjugall amity and friendship though she was untoward sleepy and drousie that with a Spouse-like affection she saith It is the voyce of my beloved So that take a Saint at the worst condition when he is a sleep he loves Christ and le ts out the streames of his affections towards him Thus much for the Churches taking notice of Christs voyce we come to Christs carriage towards her which is set forth first by his action He knocketh c. It is the voyce of my beloved that knocketh saying open 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pulsavit impetum fecit The Septuagi turns it by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vrge◠and by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pulso unto me c. That knocketh or that beateth the word in the Hebrew fignifies to knock or beat vehemently to be very earnest or provoking In generall it is taken for any knocking but here for knocking at the door This doth intimate Christs earnestnesse for an entrance to come in and awake his Spouse And thus Christ is said to knock at the doore of the Church of Laodicea Revel 3. 19 20. Christ hath severall kinds of knocking 's as that of his word his mercy his Spirit and somtimes his Rod Mic. 6. 9. yea all the meanes that Christ useth to draw us nearer to himselfe as his works spirit word and the conscience too these are the knocking 's of Christ at our hearts Now Christ doth not onely knock but he is most earnest for an enterance saying Open unto me Here the heart is compared to the gates or doors of a City for as in Cities the strength of the City is in the gates there was their seats of justice in those days and there was Munition stored up for war so that open the gates to an enemy and you give him all So when Christ hath the heart he hath the whole man The heart is the way of entrance of God into the soul or into the whole man and hence it is said The Lord opened the heart of Lydia Acts 16. 14. That was it at which Christ knocked When God bestoweth his blessings on us he is said to open doors unto us as in Psa 78. 23 24. in Isa 45. 1 2 3. The Apostle calleth the grace of ministry The doore of utterance Col. 4. 3. So when we yield unto Christ and his Spirit and accept of his grace and the like it is to open the doore unto him as in Revel 3. 20. Now the knocking 's of Christ shew how earnest he is of enterance into
and knowledge Corrupt courses never want fleshly excuses Hence it is Paul saith I consulted not with flesh and blood that is he consulted not with the reasonings of the flesh and the carnall will but was obedient to the heavenly revelation Thus Peter consulted with the flesh when he counselled Christ saying Master pity thy selfe Now therefore we should arme our selves with resolution and say with Christ Get thee behind me Satan c. Mat. 16. 23. And with Paul when he saith We are no more debtors to the flesh c. Rom. 8. as if he had said we owe nothing to the flesh as to yield obedience and subjection unto it But we shall now see in the next Verse what becomes of all those excuses and backwardnesse of the Spouse whereby she delays and puts off Christ VERS 3 4. My beloved put in his hand by the hole of the door and my bowells were moved for him I rose to open to my beloved c. IN these and the 3. following Verses we have the issue of the Spouses negligence that Christ absented and withdrew himselfe There are three things set downe of what befell the Spouse 1. Christs withdrawing of himselfe he leaveth her for a time to her selfe and to her owne wayes but it is said My beloved put in his hand by the hole of the doore Christ did not wholly leave his Spouse though he did withdraw and therefore 2. We have Christs gracious dealing with her not wholly withdrawing himselfe but puts his finger into the hole of the doore and thereby leaves some sweetnesse behind him before his departure So that her hands dropped downe Myrrhe c. 3. The successe of Christs departure and withdrawing of himselfe Her bowells were moved in her which were hard before whereupon she opens to her beloved as now being willing to receive him but he is not at her call ready to be found he was gone and past not indeed but according to her sence and feeling and that onely for a time After this like one that falleth into a swoone she is void of inward comfort and sence of Christs presence where she saith My soule failed when he spake that is when I remembred the words which he did speake And lastly she cannot find her beloved she then enquires of the Watch-men of the City but she receiveth no comfort from them but they are like Jobs friends of whom it is said Cold comforters are you all Job 16. 2. for they wound her conscience and disgracefully use her where it is said They tooke away her Veile from her So in her present apprehension she passeth all meanes of recovery yet in the following verses she doth recover her selfe againe because Christ left her not wholly but leaves some of his sweetnesse behind him before he departed from her My beloved put in his hand by the hole of the doore The Spouse is no sooner fallen into this spirituall languor and drousinesse making excuses for her sloath and security but Christ comes to rouse her up and that first by withdrawing himselfe after a sort from her but yet he will first leave that behind him that shall both raise her up to seek after him and support her in her afflictions My beloved put in his hand by the hole of the doore c. My beloved put in or as it is in the Hebrew sent his hand or put it forth the putting forth of the hand 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Misit emi sit demisis im misit usually signifies the effecting of some work as in Gen. 3. 22. 12. 10. Hereby is noted that Christ had some enterprize on the Spouse he was not willing she should be at ease in her fleshly and carnall condition His hand that is his spirit by which he moved upon her by which he went to awake her For as the finger of God in Luke 11. 20. meaneth the Spirit of God so doth his Hand Hence it is said that when the Spirit of the Lord went out with the ministry of the Disciples The hand of the Lord was with them and a great number believed and turned to the Lord Acts 11. 19. So in that it is said Christ put in his hand it 's meant he did inwardly move upon her heart by the sweet and secret opperation of his glorious Spirit In at the hole or downe by the hole towit of the doore as it 's added in our Translation The similitude is taken from hence when a doore is locked yet there is a key-hole at which one may put in his hand or look in and so here when the hearts of the faithfull be after a sort locked up and Christ standeth at the doore of the heart and calleth and knocketh yet they doe not open unto him but make excuses he findeth some little entrance or hole as through the doore to put in his hand of spirit to touch the inward parts of the heart that so he might leave some print of his fingers before he did depart Hence Observe That Christ never leaves his Spouse so but that he leaves some prints of his spirit and grace behind him upon her soul Hence it is the soule doth so linger after him when he hath withdrawne himselfe and never rests untill it finds him againe There is never a finall desertion as we see here Christ puts his hand in at the doore he leaves some inward workings of his gracious spirit to quicken the soule to seek after him and also to support it in its affliction Christ stands at the doore and leaves Myrrhe behind him something in the heart that causeth a restlesse longing after Christ as appears by that which followeth this touch of his Spirit And my bowells were moved for him Some read the words thus My heart was affectioned toward him Master Ainsworth thus My bowells made a troubled noise or sounded within me Whereby is meant that all the inward affections and powers of the mind are moved with griefe and sorrow Now she is grieved and displeased with her selfe now she lamenteth her owne folly that she was so undutifull towards her beloved now her heart is againe wrapt with love of him now she will entertaine him Hereby is signified then all her disquietnesse and sorrow of heart for her beloved whom she had so neglected and put from her when he desired to come in Thus the Prophet declares his sorrow by saying My bowells my bowells I am pained at my very heart my heart maketh a noyse I cannot hold my peace Jer. 4. 19. And so God himselfe in pity of Ephraims calamity faith My bowels sounded or were troubled for him I will surely have mercy on him saith the Lord Jer. 31. 20. So here the Spouse by the sounding of her bowells sheweth the griefe and sorrow of her heart her mourning and languishing after her beloved Hence Observe First That the power of Christs Spirit makes a great change in those into whom it comes Behold here the power of the Spirit
the great Rabbies and Doctors of the world and no marvaile for God ordaineth strength out of the mouthes of babes and sucklings Psal 8. And he hath chosen the foolish things of the world to confound the things that are mighty and the base things of the world and things that are dispised hath God chosen yea and things which are not to bring to nought things that are That no flesh should glorie in his presence 1 Cor. 1. 27 28 29. No fleshly nor carnall man shall boast in Gods sight and therefore by his wisedome and power he will overturne the wisedome and power of flesh that his owne spirit wisedome power and righteousnesse might be exalted in his Saints Now followeth the thing it selfe given the charge If yee finde my beloved tell him that I am sick of love If yee finde my beloved which sheweth they had but little knowledge of Christ they had not the cleare manifestation of his love and favour they apprehended him but darkely being ignorant almost of him as appeares by their answer in the next verse Hence Observe That many Saints know but little of Christ Hence the Spouse saith here if ye finde him that is if you come to a more cleare knowledge and revelation of him many Christians know Christ after the flesh and after the letter but how few know him after the Spirit many know Christ as he is set forth in the historie of the Gospell to be crucified and risen but few know Christ found in them by the spirit It followeth Tell ye him that I am sick of love Tell ye him or as it is in the Hebrew What shall yee tell him interogatively which he speaketh shortly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Id est quid indicabilis ci as many times lovers doe and yet the interogation containeth more vehemency in it and serveth to beautifie the speech also It is an earnest and passionate kind of speech shewing her earnest affection after her beloved Would you know what you should tell him even that which followeth That I am sick of love She cannot conceale the heat and vehemencie of her love but even after the manner of lovers declareth the same who the more they be absent one of them from another the more their love increaseth and the more greatly doe they desire to be joyned together The truth is that the Spouse is so farre off from keeping closse her love towards her beloved that she doth not only reveale it to them but intreateth them rather freely to open it and declare the same especially to her beloved But what will yee tell him This demanding question sheweth that her love did so appeare that they must needs if they tell him any thing tell him That shee is sick of love The Greeke rendereth it wounded with love that is with languishing desires after him This is exceeding great love that she commeth to be love-sick as one ready to languish and faint away with love here 's a sicknesse but not unto death but unto life a sicknesse that still bringeth comfort and satisfaction with it a sicknesse that shall be cured with Christ the great Phisition Hence Observe First That true affections towards Christ will desire inenlargement from others The Spouse here desireth these daughters to tell Christ of her affection towards him to the end that Christ might more and more discover his love and favour unto her The Apostle desired that the Thessolonians would pray for him That he might be delivered from unreasonable men 1 Thess 3. 2. Secondly Observe That there is a distemper and unquietnesse in the affections of the Saints in the want of the full enjoyment of Christ There is no contentment without union and enjoyment and the more excellent the thing is that is loved the more contentment there is in communion with it and where it is hindred in the least degree or measure there is disquietnesse such as is the contentment in injoying such is the sorrow and sicknesse in parting The greatest happinesse of the Spouse was in the injoyment of her beloved and the greatest of her sorrow and sicknesse is in parting with him But now if the flesh had borne sway that would have reasoned after another way as thus I opened the doore and he withdrew himselfe and by that occasion I have suffered great calamitie therefore I have small cause to love him seeing he doth hide himselfe from me and cause me to be thus stricken and wounded why should I set my heart upon him The flesh I say would minister such kinde of reasons but the Saints are not led by the flesh and its wisdome but by the Spirit which teacheth them the more they suffer for Christ the more to love him This is a thing beyond the reach of humane reason the Spouse having fallen into so great affliction by seeking after her head Christ is thereupon sick of love The Saints rejoyce in tribulation and count it their honour to suffer for Christ and the more they suffer in his name he doth so strengthen them and worke in them by the Spirit that the more they love him Thus having heard what the Spouse saith to the daughters of Jerusalem let us now see what answer they doe make VERS 8. What is thy beloved more then another beloved O thou fairest among women What is thy beloved more then another beloved that thou dost so charge us THe same words of well-beloved are repeated againe and againe to shew that the stronger is love But by the answer of the daughters of Jerusalem in which they seemed not yet to know Christ fully as is apparent by their answer for instead of giving satisfaction to her they reply with asking new questions saying What is thy beloved more then another beloved c. In this answer here are two parts First A sweet and loving compellation O thou fairest among women Secondly The question is doubled What is thy beloved more then another beloved And againe What is thy beloved c. that thou dost so charge us As if these Daughters had sayd there is some great matter in it there is some excellency superhumane that thou layest such a charge upon us that thou dost so enquire after him But first of the compellation O thou fairest among women The Spouse is the fairest among women in the judgement of Christ himselfe so he cals her O thou fairest among women Cant. 1. 8. And here the fellow-Members of the Church terme her so too faire and the fairest yea incomparable faire Hence Observe That the Spouse is surpassing faire and beautifull not only in the eyes of Christ but also in the judgement of her own members and that in the time of her greatest perplexities and sorrows Here the Spouse though persecuted and abused by wicked watchmen who beate her wounded her and tooke away her vaile from her is not withstanding discerned and acknowledged to be faire and glorious by such as are the faithfull of Jesus Christ Thus
apprehension of his presence Secondly Observe That Christ doth not long together hide his divine presence from his Spouse It is true he may veile himselfe for a while and withdraw his light and comfort from the soul though he take not away his love yet he may suspend the acts of it he may seem to frowne and to hide and ecclipse himselfe that the soul for a while looseth sence and feels not its owne happinesse Now when it is thus with a believer Christ is gone the comfort and assurance of his love is gone joy and love and delight and all is gone O how disconsolate and sad is the soul then this is very irksome to the soul that is indeared to Christ and desires his communion yet notwithstanding these things are but short Christ will not be long absent from his Saints his great delight and affection towards them will constraine him to manifest himselfe Joseph concealed himselfe for a while but he was much streightned in his spirit untill he had made himselfe knowne unto his brethren So it is with Christ he may keep at at a distance from his people for a while but it will not be long before he returne againe and manifest himselfe unto his Spouse Now followeth the end of Christs going downe into his Garden Viz. To feed in the Gardens to gather Lillies First Christs end in going downe into his Garden is to feed there that is to associate himselfe and communicate with his people in the graces of his owne spirit eating his owne pleasant fruits as in Chap. 4. 16. And also to Feast and refresh his people with divine things giving them of the heavenly Manna to eat and of the River of life to drinke he doth impart unto his Saints the graces of his spirit he doth refresh his Gardens Viz. All his particular Churches with all variety of Heavenly dainties Hence Observe That Christ doth associate himselfe with his people abundantly satisfying their souls with his sweetnesse He feeds in the Gardens by communicating of himselfe and his glory unto his Saints You may remember in Chap. 5. 1. Christ declares that he had eaten his honey with his honey-comb and here he feedeth in the Gardens The Prophet saith He shall seed his flock like a Shepheard he shall gather the Lambs with his armes and carry them in his bosome and shall gently lead those that are with young Isa 40. 11. So that Christ doth plentifully and sweetly and that with the greatest care that possible can be feed and refresh his people Another place paralell to this is in Ezek. 34. 14. I will feed them in good pastures upon the high Mountaines of Israel there shall their fold be there shall they lye in a good field in a fat pasture I will feed my slocke and cause them to lye downe saith the Lord God I will seeke that which was lost and bring back that which was driven away I will bind up that which was broken and strengthen that which is sicke and destroy the fat and the strong and feed them with judgement Here is store of all supply yea suitable supply for every want a fit salve for every soare Thus we see Christ doth feed in his Gardens he doth communicate himself his spirit and makes a comfortable supply to all our wants Secondly Christs end in going into his Garden is to gather Lillies that is to accept the sweet-smelling fruits of his owne graces growing in his Churches or to gather his people to himselfe which are as Lillies among thorns Christians are compared to Lillies for their purity and whitenesse being cleane through the word as the Apostle saith that is through Christ who is the word The Lillie as it is white and glorious so it is a very tall goodly plant therefore the Spouse is compared to it Other men are compared to thornes because they are noxious and hurtfull they are good for nothing but to cumber the ground and to be offensive and to be burned So the wicked are compared to such because they are hurtfull and offensive but the Saints are compared to Lillies for beauty and fairnesse Hence Observe That the Saints are beautifull persons Here they are compared to the glorious and beautifull Lillie God cloatheth Lillies of the field with excellent beauty their glory is brought into competition with Solomons whose glory came far short of the Lillies whitenesse and beauty and if God take care for Lillies will he not take care for you O yee of little faith Mat. 6. 29. Doth God care for Lillies that are to day and to morrow are cast into the Oven and shall he not care for these living holy Lillies Yes undoubtedly he will Christs argument is undeniable he that puts such a beauty upon the poore plants that flourish to day in the morning and wither before night he that puts such beauty upon the grasse of the field will he not put more excellency upon his Saints Without question he will The Saints are as faire and much fairer in Gods eye then all the Lillies of the field The Church is said to be cloathed with the Sun in Revel 12. 1. That is she was cloathed with God and with Christ with the Spirit with the white robes of his righteousnesse and therefore she must needs be glorious And the Armies in Heaven which are the Saints that follow Christ are said to be Cloathed in fine linnen white and cleane Rev. 19. 14. The Saints are a chosen people to be holy and without blame before him in love Ephes 1. 4. God looks upon the Saints without blame not as concerning the flesh and the carnall mind which is enmity against God but according to the Spirit and the new man which is created of God after his owne image And thus Christ is said To wash and cleanse his Church by the washing of water and the word that he might present it to himselfe a glorious Church not having spot or wrinkle or any such thing but that it should be holy and without blemish Ephes 5. 26 27. This is the pure holy and glorious condition of the Spouse The Saints are Lillies being cloathed with the white Garments of Christs righteousnesse not having any naturall or fleshly glory of their owne The whitenesse and purity of the Saints is borrowed as the Moone borrows all her light from the Sunne so the Saints derive their glory and excellency from Christ Lastly in that she saith the end of Christs going into his Garden is to gather Lillies Hence Observe That Christ doth graciously accept of the fruits of his owne Spirit Christ planteth a Vineyard and delighteth to eat the fruit thereof and so in Chap. 4. 16. Let my beloved come in and eat his pleasant fruits That is let him accept of and partake of all the fruits of his owne spirit fruits of union and fruits of communion when Christ becomes as a dew upon Israel Israel becomes his pleasant plant and is found to be fruitfull in
whereby it hath declared it self unto men that it is now become a grape and groweth which at the first appearing of it or as it were in bud can hardly be discerned It followeth Whither the Pomegranates flourish The nature and use of the Pomegranate hath been spoken of in Chap. 4. 13. the budding of this fruit whereof also there was good store in those Countries was a signe of the Spring time and the flourishing thereof as it were of the Summer at hand by all these similitudes and comparisons the Spouse declareth what the fruits of Christs presence will be that there will be nothing but fruitfullnesse and flourishing when Christ shall draw neere Christ comes not empty to his Spouse but he brings abundance of grace and sweetnesse with him Hence Observe That when Christ fils any soule with a divine presence there is a great flourishing and springing forth of all divine grace and glorie To this purpose is that in the Prophet Isa 27. 3. 6. where it is said He causeth them that come of Jacob to take root Israel shall blossome and bud and fill the face of the world with fruit And againe it 's said in Isa 56. 9. And I will bring forth saith the Lord a seed of Jacob and out of Judah an inheritor of my mountaines and mine elect shall inherit it and my servants shall dwell there And in Ezek. 20. 40. 41. There shall the house of Israel all of them in the Land serve me there will I accept them and there will I require your offerings and the first fruits of your oblations with all your holy things I will accept you with your sweet savour c. by all these similitudes the excellency beautie sweetnesse and glorie of the Spouse is set forth and that shee shall flourish by vertue of the divine presence of God and fellowship with Christ This is further expressed in the last clause of the verse There will I give thee my loves This is the returne that the Spouse makes to her beloved namely that shee will returne Christs loves upon him againe that is shee will manifest and make an open declaration of her unfeigned affection towards him And she speaketh of loves in the plurall number thereby to set out both the excellency of the same and also the abundance and plenty thereof When the soule comes to be united to Christ it is as it were swallowed up of love and doth make evident manifestations thereof Hence Observe That the Saints doe manifest most love to Christ when he is manifesting most of himselfe in them When the Spouse is made as a fruitfull field as a flourishing Vine and Pomegranate then shee gives Christ her love then her heart is full of divine love and she will let out the whole streame of her sweet affections towards Christ In the next verse she mentioneth her fruits and that she reserveth them wholly to Christ her welbeloved VERS 13. The mandrakes gave a swell and at our gates are all manner of pleasant fruits new and old which I have laid up for thee my beloved THese are most commendable things that the Spouse speaketh of First That she doth so flourish and abound in sweet things which are all the sweet fruits of the Spirit Secondly That shee keepeth them only for the Lord for the true Spouse is chast and faithfull unto Christ Hence she saith My love I have kept them for thee Before wee speake any thing of the sense of this verse wee will a little looke upon the words The Hebrew Dudaim is here turned Mandrakes which is not used in all the old Testament but only in this place and Gen. 30. 14 15. in which almost all Interpretours both Jewes and Christians doe turne it Mandrakes these Mandrakes have allusion in name to Dodim loves forementioned and Dod that is beloved as she after calleth Christ Some take the word more generally for all amiable flowers such as be faire and lovely for the Spouse is as a garden of sweet flowers Mandrakes grew in the field and were found in the dayes of wheat Harvest as in Gen. 30. 14. c. It appeares by Rachels desire of them and by the smell here they are said to give that they were lovely and pleasant these lovely flowers yeilding a savour sheweth that the Spouse had sweet things to smell unto for the entertainement of her beloved These Mandrakes are said to give a smell or sweet odour At our gates are all manner of sweet fruits The word signifieth precious things And by the gates or doores which seemeth to be opposed unto the fields where Mandrakes grew signifieth that both at whom and abroad neere and farre the fame and odour of the Saints spread it selfe or by the gates wee may understand it as an allusion unto customes and orders observed on marriage dayes men being wont to strow their houses doores yea and streets and all with sweet smelling herbes New and old There is great store and plenty of them for this is an usuall thing by these termes to expresse abundance see the phrase in Matth. 13. 52. where the Kingdome of heaven is like the housholder which bringeth out of his treasurie things new and old New and old signifieth variety and plenty Leviticus 26. 10. And old fruits are often times better then new as Luke 5. 39. It s added Which I have laid up for thee O beloved The Spouse declareth that these things are for to welcome her beloved she desires that Christ may take pleasure and delight in them she willingly offereth them all for his entertainment Now from this verse thus opened Observe First That the Spouse is as a garden full of sweete flowers She is the Lords garden the Lords field where all kinde of divine and heavenly flowers grow where is varietie and abundance of all sweetnesse and fragrancie she is an Orchard of Pomegranates Camphire and Spiknard with the Trees of frankincense myrrhe and aloes with all the spices the sweet Vine is in her and the Mandrakes of a goodly smell with pleasant fruits new and old namely all the sweet incomes of spirit and life from Christ all the sweet refreshing delights of the Spirit Observe Secondly That the Spouse doth entertaine Christ with all her sweetnesse These are things saith she that I have kept for my beloved The Spouse honoureth Christ with all her sweet pleasant fruits As the favour love and goodnesse of God is great which he hath layed up for those that feare him Psal 31. 20. so all the goodnes and fruits of spirit and grace that flow from them are unto his honour and prayse consecrated unto his use and service thus saith the Apostle for of him and through him and for him are all things to him be glorie for ever Rom. 11. 36. Israel is holinesse glorie and honour to the Lord. So endeth the seventh Chapter Canticles Chap 8. Vers 1 2 3 4 5 6. O that thou wert as my Brother that sucked the breasts of
a glorious Citie and a silver Palace built upon her Secondly Her Breasts are as Towers Thirdly That she found favour in his sight I am a wall I am or I became a wall that is I grew up and increased in the faith and knowledge of Christ for although the Church of the Jewes were the Citie of God before yet now farr more large by the multitude and glorie of the Gentiles comming in and being made one body with her in Christ but why doth not the Spouse say she is a wall seeing it was spoken of her little Sister but she saith I am a wall The reason is that as they are severall parts they are called Sisters yet in Christ joyned in one they be but one Church Hence Observe That all the Saints make but one body Christ is made up of all Saints and the body is not compleat till all the Saints are brought in so here her little Sister is her selfe being joyned to her in Christ so in that respect she saith I am a wall I my selfe am that glorious City that heavenly Pallace the Pallace of the great King So what glorie or priviledge belongs to the whole Church every particular Member may apply it to himselfe for what belongs to one belongs to all and what appertaines to the whole belongs to every Member and therefore the Church of the Jewes doth appropriate the glorie of the Gentiles to her selfe as being interested in it The second thing then is that Her breasts are as Towers Her Breasts now are fashioned as it is in Ezek. 16. 7. now there is nourishment in me to nourish all my Children as if she had said The similitude of Towers noteth the strength power and glorie of the administration of the Gospell Hence Observe First That the Spouse is glorious in her spirituall administration of the Gospell It is her spirituall ministry that giveth the spirituall milke whereby her Children are nourished Now the breasts of the Spouse are like Towers there is milke to nourish great multitudes of Children for when the word of the Lord went forth from Jerusalem and the Law out of Zion unto the mighty Nations according as the Prophets foretold it should come to passe the Lord gave great gifts of the Spirit and great light in the knowledge of divine mysteries whereby the Saints were raised up in the knowledge of God and Christ So that in the ministrie of the Gospell the breasts of the Spouse were like great high Towers Secondly Observe That faith seeketh things to come as if they were present For here long before the Gentiles were made a Church the Spouse saith I am a wall and my breasts like Towers Wee may see the same in David in Psal 60. 6 7. God hath spoken in his holinesse saith he I will rejoyce I will divide Shechem and mete out the valley of Succoth gilead is mine and Manasseth is mine c. yet though David thus spoke he had not these in possession but was kept out of them yet he acconnts them all his as in possession and why because God had spoken in his holmesse he enjoyed them by faith in the promise and so did the Spouse here when she saith I am a wall c. The last thing followeth wherein the Spouse doth glorie Then was I in his eyes as one that found favour HEre the Spouse acknowledgeth not only that she was a glorious Citie and that she was glorious in her ministrie andd divine nourishment but also in favour and peace with comfort and joy in the holy Ghost Then shall I be in his eyes that is in his judgement or esteeme the eye being the instrument to conveigh things to the understanding here it is put for the understanding it selfe she therefore putteth the eye for the judgement that Christ will have of her As one that found favour It is in the Hebrew as one that findeth peace that is very deare and precious full of delight and contentment for even as that man that hath lived in long and great disquietnesse not withstanding seeking for peace and finding it at length hath obtained his heats delight and joy yea that which he prefers above al other enjoyments so it was with the Spouse and in effect the meaning is when the Gentiles should come in multitudes and be added to the Church when she should be so glorious in the ministry of the Gospell the knowldge of Christ should be spread abroad she should be filled with divine nourishment this should fill her with favour and in ward peace she should be filled with the sweet evidences of divine glorie Hence Observe The more fellowship wee have with Christ the more divine peace wee have For here the Spouse saith when the Gentiles shall grow up to a full body I shall grow up with them then shall I enjoy that quietnesse and blessednesse of Spirit for which now I long and labour for Wee in our naturall or fleshly condition are enemies to God Rom. 5. 10. But being justified by faith wee have peace with God through our Lord Jesus Christ Rom. 5. 1. This is the peace of the Spirit which directeth the hearts and minds of the Saint through Jesus Christ Phil. 4. 7. The Soule is only at rest and quietnesse in the bosome of God in the light and knowledge of him in the assurance and evidence of divine love so The worke of righteousnesse is peace and the effect of righteousnesse quietnesse and assurance for ever Isa 32. 17. It followeth VERS 11 12. Solomon had a Vinyard at Baal-hamon and let out the Vineyard unto keepers every one for the fruit thereof was to bring a thousand pieces of silver My Vineyard which is mine is before me thou O Solomon must have a thousand and those that keep the fruit thereof two hundred NOW wee come to the second thing which is the comparison between Solomons Vineyard and Christs Vineyard The Spouse is called a Vine and a Vineyard and so the comparison is made betweene her and annother Vineyard As Solomon did exceed in all his glorie and pompe so all things that he had did in their kind excel His Vinyard in Baal-hamon was a most excellent fruitfull Vineyard and of high account but Christs Vineyard did farre excell it The comparison here is drawne betweene Christs Vineyard and Solomons and there is first a similitude or likenesse Secondly There is a dissimilitude or unlikenesse betweene them First The similitude is 1. Solomon had a Vineyard so had Christ 2. Solomons Vineyard was fruitfull so was Christs as fruitfull as ever Solomons was 3. Solomon had a care of his Vineyard he let it out to Keepers so had Christ as much and more care over his for he kept it in his owne hand My Vineyard is before me saith he Bt then Secondly The dissimilitude is First Solomon could not keepe and dresse his vineyard himselfe but Christ keeps his in his own hand Secondly Solomon received not all the benefit and fruit of
under a cloud of ignorance 392. Christ's approachings expell the ignorance upon the Saints 393 Impediment No impediment can hinder Christs approaching neere his Church 326 327. Neither the Saints seeking Christ 403. Invite Christ invites his people to partake of his good things 342. Joy Mans reconciliation with God is matter of great joy 7. Christs approaches to his people is matter of great joy 324. Christ revealing himselfe to his Saints causeth in them unspeakeable joy 76. Christ espousing himselfe to his Saints is matter of great joy 444. The Gospel fils mens hearts with joy 351. Injoy The Saints desire alway to injoy Christs goodnesse K. Kingdome the Kingdom of Christ illustrated in five particulars 66 67. 68 The Knowledge of Christ makes men seeke after him 620. L Lawes fy the observation of Christs laws the Saints are 1. Beautifull 181. 2. Victorious 182. Lilies Christ and Saints like lilies 268 Love The love of God in Christ is manifold 31 32 33. Chists love to Saints is 1. Drawing love 24. 2. Gospel love 25. 3. Pleasant 33 34. 4. Peculiar 171 172 173 339. 5. Everlasting 227. 935. 6. Increasing 288. 7. Overcomming 301. 8. Magnificent 635. The Churches love to Christ is 1. A memoriall love 77 78. 2. Increasing love 80. 3. Collective 126. 4. Ardent 127. 301. 5. Returned love 212. 6. Beautifull 489. 7. Invincible 745 746. 8. Of jealousie and fire kindled by the spirit of love 743 744. The love of a Saint is caused 1. By a principle of love 29 439. 2. By the sweetnesse of Christ graces 47 48. 3. By Christs love 291. 708. 4. By the manifest at ion of Christ to the soule 714. Lovely Christ is all lovelie 616. M Members The Spouse is glorious in her members 677. The Church doth nourish her owne members 416. Manifest Christ doth manifest himselfe to his people upon their desires 529. 2. With delight 530. 3. by degrees 333 334. Mutuall Christ and the Saints have mutuall interest with each other 1. In union foure wayes 379 380. 2. In communion foure ways 381. Mysteries Christ revealeth hidden mysteries by the Gospel to the Saints 69 70. N. Negligent To be negligent in the things of God is a great evill 120 O. Oyntment Christs name spirit and grace powred forth in the Gospel is compared to oyntment in five particulars 40 41 42 45 46. Ordinances Gospel Ordinances more glorious then those of the Law 190 191 192 193. P. Parentage The Saint are rich and glorious in their parentage 651. 675 Particular The Saints apply the benefits of Christ to themselves in particular 213. Patience Christ exerciseth abundance of patience towards his people 554. Persecute False Brethren persecute the Church with great indignation 115 116. Pretences the Spouse put off Christ with false pretences 556 557. Presence Christs presence with his people is 1. Powerfull 614. 712. 2. Comfortable 655 702. 3. Desireable 524. 4. Everlasting 563. 5. Not long vailed 625. 6. He is present when seemingly absent 571. Publish The Office of the Church is to publish Christ 768. Proprietie Saints have proprietie in Christ foure wayes 383 Christ hath proprietie in saints foure wayes 384 385. Pure Such only as love Christ are pure 49 50. Pruned The Church needs sometimes to be pruned 700. It is Christ alone can prune his Church 701. Principle Saints are drawne to Christ by a principle of love 29. 400 Professe Many professe Christ that know little of him 590. Q Qualified Christ is fitly qualified for the adminstration of his Church 601. R. Rose Christs excellency set forth by a rose in six particulars 259 260 261 262 263. Repose Christ doth repose himselfe with his Saints 428. Race The life of a Christian is the running of a race illustrated in six particulars 61 62 63. Raise Christians should not raise Christ untill he please 730. Christ doth raise up himself in his Saints 735. Refreshed Christ is refreshed in his Saints 721 Redemption The fruits of redemption are very delightfull to the Saints 219. Righteous Righteous men are only fit to mention Christs love 79. Related Christ stands related to his people 1. As a Brother 476. 2. As a Sister 477. Those neerest related to the Spouse persecute her 113. Saints are neerely related one to another 150. S. Saints are satisfied with all good things in Christ 284 285. Saints are satisfied in the armes of Christ 729. Christ doth satisfie his people with plenty 534. Saints Saints behold the excellency of Christ 442. Saints are serious in the things of Christ 309. There remaineth corruption in Saints 341. Saints make their approaches to God through Christ 365. The sacrifice of Saints is acceptable 425 Saints must looke to their guard 432. Saints are Christs Chariot 434. Saints should seeke Christ toge 〈…〉 622 623. Saints are neerely related one to another 750. Saints have flesh as well as Spirit 544. Sense Christ is not alwayes present with his people according to sense 400 568. secure The Saints are most secure in Christ 70 71. 429 430. Shadow Christ is a shadow of protection to his people 282. The Saints are much delighted with Chrsts shadow 282. 283. Shepheard Christ is a most compleat Shepheard 129 130. scriptures The Scriptures are a perfect rule of life 164 165. The Scriptures cannot be understood but by the spirit 166 167. Sinne. Sin darkens a Saints 91. The sense of sinne causeth soul-sicknesse 299 300. Spouse The Church is Christs Spouse 477. The Spouse is sometimes in a languor of Spirit 542. Christ preferreth his Spouse above all the world 649. Spirit The Spirit compared to wind in six things 521. Saints have the Spirit of Christ 1 To blow upon them 520. 2. To operate in them 286. 3. To put life into them 523. 4. To enlighten them 441. 5. To spiritualise them 545. 6. To give them divine impression upon their hearts 560. 7. To change their nature 561. 8. To make them active 561. The Spouse is not alwayes in one frame of Spirit 542. She hath flesh as well as Spirit 544. Solomon Solomon a glorious type 13. Solomon a glorious Saint 14 15. Sweet Christ is very sweeet 1. In his communications 288. 2. In his pastures and feeding 386. 3. In his Ministrie 215. 4. In his graces 203. 552. 5. In his dispensations 210 211. 6. In his Spirit 565. Sweetnesse Christs sweetnesse is 1. Sensible only to Saints 222 2. Displayed in the Gospel 49. 3. Of a drawing nature 68. 4. The cause of the sweetnesse in saints 566. The Spouse is sweetnesse 1. In her annointings 491. 2. In her perises and prayers 493. 3. She is a garden of sweetnesse 716. 511. 4. she doth entertaine Christ with all sweetnesse 716. Seeke Saints seeke Christ 1. Through all impediments 403. 2. Diligently 406. 3. Constantly 408 409. Sorrow Christ is brought forth in the Saints with much sorrow 736 737. T. Truth Saints discerne what is Truth 686. Truth is the Pillar of the Church 436. Teachers It is
that all or the most passages of this song will very well agree to the spirituall state of the Church in every age of the world Thirdly The difficulty and hardnesse of this song which ariseth from these grounds First The sodain change of the number tense and person as now speaking singularly then plurally now in the present time then in the time to come Secondly In that there are severall persons speaking now the Bride then the Bridegroome and sometimes the friends of them both viz. the daughters of Jerusalem Thirdly In respect of all those parabolicall and enigmaticall phrases and dark speeches wherein is contained very divine and heavenly matter The Jewes had this song in such reverence and high esteem that none of them would read or study it untill they were thirty years of age Now forasmuch as this song excells all other in the Scripture in that it celebrateth the mysteries of Christ and his Church and the conjunction between them more amply and excellently then any other Observe That this song of Solomon is a most excellent portion of canonicall Scripture It were horrid blasphemy to prefer this song above all the songs in Scripture if it were not given by divine inspiration as well as they First The title of this Book is as a crown of glory set upon the head of it and is as ancient and of as great authority as the book it self Now if this song were not canonicall we should make all the songs in Scripture in comparison 〈◊〉 come behind a humane love-song Secondly If we consider the 〈…〉 â—ne and heavenly matter contained in this song it takes the best things in the course of nature and applies them to a most divine use but of this wee have spoken already Thirdly If we consider that speech in Chap. 7. 4. Thy nose is like to the tower of Lebanon Now the tower of Lebanon was not built untill a long time after Solomon had married with Pharaoh's Daughter beside how odious and unseemly would the comparison have been if it had been made in respect of Solomons wife Fourthly The description of the Bride and the Bridegroom are so transcendent and excellent that they cannot be applyed to any but to Christ and his Church And although none of the ten proper names in Hebrew be once named in this song yet this Book is full of such names as doe most of all suit with the argument thereof as King Welbeloved Brother Shepheard the chiefe of ten thousand c. That most excellent shining glory dignity and Majesty which is here put upon the Bridegroom can belong to none beside Christ And as for the Bride shee is described by such rare beauty and glory which cannot agree with Pharaoh's daughter for how is shee compared with all that dwell under Solomons Curtain and how is she found black parched with the sunne and afflicted by her Brethren Fifthly It is manifest that Christ and his Apostles made use of this Book by applying the phrases and borrowing of matter and frame of speech from it as in Chap. 1. 2. Draw me c. Suitable to that are the words of Christ in Joh. 6. 44. None can come to me unlesse the father draw him Again in vers 9. Behold him through the casement looking through the grates c. Agreeable is this to that of the Apostle in 2 Cor. 3. 18. We behold the glory of the Lord as through a glasse or casement See also the title which Christ giveth his Church in Chap. 5. 2. calling her undefiled agreeable to the Apostle who would present the Church to Christ as a chast and pure Virgin These places with many other which might be brought do clearly demonstrate what a sympathy and agreement there is between this song and the new Testament and with the matter and manner of phrase alledged there by Christ and his Apostles Sixthly There would be open contradictions found to be in this song if it were applyed to any other then Christ and his Church for how can it be said of Pharaoh's daughter that shee is the only child of her mother Chap. 5. 6. when in the last Chapter that she had a little sister Now concerning the heavenly Jerusalem shee is called the mother of us all and the Church is but one in Christ but in respect of those severall congregations that the Church is divided into she may be said to have many sisters and thus according to the right interpretation we see a harmonious agreement in this seeming contradiction I might bring many more arguments to prove this song to be an excellent part of canonicall Scripture but I forbear forasmuch as the severall passages of it will agree to the experience of the best Christians wherefore it will be worth our time and paines to read study and meditate in this most excellent portion of holy writ and when we come to understand this song clearly wee shall be forced to confesse that there is not such choise and heavenly matter neither the like sweetness and comfort in any song as in this song of songs Thirdly we have the Author of this Song which is Solomons Solomon was the greatest son of wisedome among men whose understanding was as large as the Sea 1 King 4. 29 30. And whose affections were as large as his understanding hee is made the holy Ghost's instrument for the composing of this excellent song of songs A man of the deepest apprehension is made use of in the highest matters to wit the intercourse of love betwixt the Lord Christ and his Spouse Solomon was a type of Christ First In that he had his name of peace which is called in Hebrew Shelomoh but after the Greek Solomon peaceable for he was a man of peace and rest and God said of him Solomon shall be his name and I will give him Salom peace and quietnesse unto Israel in his dayes 1 Chron. 22. 9. Which promise was made good as wee read in 1 King 4. 24. Hee had peace on all sides round about him Now Christ is our Prince of peace Isa 9 6. and is called by the Apostle our peace Ephes 2. 14. That is he is the author and cause of all our peace he is the cement the only tie and ground of all that peace and union between God and us and also between the Jewes and Gentiles bringing them into fellowship and communion one with another 2. Solomon surpassed all the Kings of the earth in riches and wisdome 2 Chr. 9. 22. And all the earth sought the face of Solomon to heare his wisdome which God had put in his heart 1 King 10. 24. He was the wisest of all Kings as we see in 1 King 3. 12. There was none like him before him neither after him shall any arise like unto him He was also the wisest Prophet whose heart was lifted up higher then the sun and who had received a large measure of the spirit of Prophesie from the Lord but yet behold Jesus
Christ a greater then Solomon Matth. 12. 42. For in him are the treasures of wisdome Col. 2. 3. That is Christ had in him the perfection of all wisdome and knowledg and the Apostle calleth him in 1 Cor. 1. 24. The wisdome of God Christ is essentiall wisedome and understanding Counsell is mine and sound wisdome saith he I am understanding Prov. 8. 14. This song therefore is commended unto us by the holy Ghost in the highest degree of excellency in respect of the Author who was such an eminent type of Christ both in peace and wisdome Observe from hence that Solomon is a canonized Saint else he had not been the Pen-man of Canonicall Scripture and so to have been a Scribe of the holy Ghost The Apostle Peter speaks thus of all the holy Prophets and Pen-men of holy writ in his 2 Epist Chap. 1. vers 20 21. First know this that no prophesie in the Scripture is of any private interpretationâ— For prophesie came not in old time by the will of man that holy men of God spake as they were moved by the holy Ghost Now Solomon being one of those holy men of God he must need be a deare and beloved Saint of God 2. Hee was a most excellent type and figure of the Messiah's in love peace wisdome and glory and Christ himselfe is called Solomon in Chap. 3. 11. It would be therefore more then absurd rashnesse to conclude him a reprobate 3. The promise which God makes to David that if Solomon sinned hee should be chastised but that God would never take away his mercy cleane from him as he did from Saul 2 Sam. 7. 14 15. This cannot be meant of succession in the Kingdome for it would have been no comfort to have enjoyed the Kingdom for a while and afterwards to perish for ever therefore it must be taken for a promise of an estate of life 4. God speaks well of Solomon after his death making an honorable mention of his name joyns him with his Father David the Lord commending Rehoboam his people for their first 3. years government 2 Chr. 11. 17. Three years long they walked saith the Lord in the way of David and Solomon Now God never made any such honourable mention of a reprobate after his death in all the Scripture 5. Consider that name of love and favour which God gave unto him Jedidiah beloved of God 6. Solomon himself is said to have loved the Lord 1 King 3. 3. which thing being true else it would not have been recorded in Scripture he could never fall finally from God 7. It is said in Luk. 13. 28. that Abraham Isaac and Jacob and the Prophets of which number Solomon is one are in the Kingdom of God Yet the false Prophets are excepted as Balaam by whom God spake sometimes in a compulsitory way but the Lord used no such instruments to be Pen-men of the holy Ghost 8. And lastly his owne 3. Bookes evince his repentance and reconciliation with God For this glorious light of Israel for a season was clouded and overshadowed by Idolatry for it is said Solomon worshipped strange gods Now upon these words the Romanists conclude that Solomon died a reprobate but Mr. Broughton is of another opinion concerning these words I have oftentimes mused saith hee what should be the meaning of these words And Solomon worshipped strange gods For saith he I could Brought generall view of the Scriptures p. 154. never thinke that he could esteem the idolls of the heathen for gods considering he had such wonderfull knowledge but surely this is the meaning that by allowing his Concubines to worship them and in that it was done by his Commandement it was as his act and this I hold till I be better instructed If he had come to so open a folly as to worship them as God this his sinne must needs have been of very high nature if not the sinne against the holy Ghost which is unpardonable But however it must be confessed that Solomon fell grievously by giving the reins to his lusts yet as it was said already his 3. last Books will declare what the frame and temper of his spirit was in his old age 1. The book of the Proverbs wherein by allegories taken from the most excellent of the creatures and also from those of the lowest ranke and esteem he sheweth the wisdome of God in the government of the world from whence hee perswades men to seek after the wisdom of God admonishes the people to beware of strange women and labours to settle them in the grounds of Religion 2. His Booke called the Preacher which book was made in his old age and after his recovery out of sin he beginneth Vanity of vanities all is but vanity saith the Preacher He preached worldly vanity from selfe-experience admonishing others to beware by his evill In which Book he sheweth in generall the transitory estate of all things in the world For saith he consider the Sun it riseth and setteth and returneth again to his place The winde goeth toward the South and turneth about into the North it whirleth about continually and it returns again according to his circuits All the rivers run into the Sea yet the sea is not full unto the place from whence the rivers come thither they return again So by this he sheweth that there is no felicity in any thing under the sun but all is vanity He goes on and tries wisdome and knowledg but saith he in much wisdome is much griefe and he that encreaseth knowledge encreaseth sorrow He went yet further and tryed all pleasant things for saith he I made great works I built houses set Gardens and Orchards and I planted trees in them of all kind of fruits I made mee pooles of water c. In a word I was full and much encreased I wanted nothing that my heart could desire but when I began to consider what felicity these things could bring unto mee I beheld nothing but vanity and vexation of spirit and that there was no profit under the Sun 3. This most divine song penned as was hinted before in his old age his affections and his mind is taken up in contemplating and celebrating those sweet mysteries of Christ and his Church and of that intercourse of love passing between them his heart is now lifted up higher then all the things under the Sun reckoning of them nothing but vanity and vexation of spirit Now by what hath been said wee may conclude Solomon a glorious Saint of God and therefore should be stirred up to the study and meditation of this Book the more for Solomons sake the Pen-man thereof CHAP. 1. VERS 2 3. Let him kisse mee with the kisses of his mouth for thy love is better then wine Because of the savour of thy good ointments thy name is as ointment poured forth therefore doe the Virgins love thee IN this Chapter observe two parts 1. The earnest desire of the Church to be effectually