what we aske because we have found by experience the Lords goodnesse in by-gone favours bestowed upon us 2. Out of the style of King we see first the Churches dignity whereunto by grace she is advanced her blessed bridegroome who has freely loved her as Hosea speakes Hos 14. 5. and espoused her to himselfe as Ezekiel showes Ezek. 16. Not being one of a low degree but royall dignity and as Assuerus did poore captive Esther promoting her to be his Queen as she is called by the Psalmist Ps 45. 9 Gloriously crowned and richly clothed as she is described both by Ezekiel in the old Testament and John in the new Rev. 12. 1. 3. Is Christ our King then as this showes the Churches dignity so it showes our duty as it is said Psal 45. 11. He is thy Lord and honour thou him so let us therefore reverence Him as our King obey Him as our king and love Him as our King 4. This bringing of her in into his Chambers has been shown to be by the conduct of his spirit which teaches us when ever we come to the place of his Publick Worship to heare his sacred Word and the Mysteries of the kingdome of Heaven opened unto us that sense and sanctified knowledge may be wrought thereby Let us implore the aid of his blessed Spirit and that eye-salve spoken of Rev. 3. that by his Spirit we who otherwise are unable to enter may be so brought in into these privy Chambers of his and admitted to that accesse which none are admitted to but such as are so brought in by him And let us not marvell that others that heare as well as we yet know not the power of the Gospell nor are taken with such love and admiration but remember Quis te discrevit 5. Whereas it is said We will be glad and rejoyceâ— we see that Gods people are not a sullen and Melancholious people but a joyfull company yea having more joy then the joy of worldlings and greater or better cause to be joyfull then they As also can rejoyce in that wherein they cannot to wit in the midst of mourning and of trembling as Psal 2. and of sharpest persecution as Acts. 5. 41. and in the flames of fire as the Martyrs have done and the three Children therfore are much mistaken by the blind worldlings 6. The Churches rejoycing is in her Saviour in te laetabimur then neither do the godly rejoyce in things worldly wheron she tramples Rev. 12. and suffers them not to ascend to her heart nor yet in her own merits or such like but only in the Lord. 7. That which she professes she will remember is his love wherein we learne the best and sanctified use of our memory is our sinnes as Psalm 51. and Christs love delivering us from them O then if they were so exercised 8. The comfortable fruit of this remembrance is farre greater cheerfulnesse to the soul then that of the most delicious Wine can be to the body all other things in the day of temptation chiefly death or distresse in comparison of this remembrance and assurance of this love being but like Job's comforters 9. Where the Lord's love which is remembred is first and then it is said that the upright by way of retaliation as it were love him we see that the Lords love is productive of ours and the greatest assurance we can hav that he loves us is that we love him Let us then labour to have the Lords love setled in our hearts and when we find it ascribe it to the right originall 10. If the upright only love Christ then where there is no uprightnesse in the heart nor righteousnesse in the life but hypocrisie and crooked walking pretend what they list there is no love of Christ there Verse 5. I am black but comely O ye daughters of Jerusalem as the tents of Kedar as the Curtaâ—nes of Solomon Hitherto has bin the Churches first speech to Christ testifying her faith and love to him now followes her Apologetick speech to her fellow-members the daughters of Jerusalem against the scandall which they either had taken or might take by reason of her affliction or infirmities whereunto she is subject in this life and whereby like one scorched vvith the Sun she was some-what black and therefore it might seem strange or improbable that so great and glorious a King should espouse to himselfe so black a Bride and show such an affection towards her whereof lately she had spoken To which Objection she answers that though she was blackish for so signifies the Word in the originall being a diminutive yet she was comely her blacknesse being only in the colour of her skinne and accidental by reason of her Sun-burning or her external estate under persecution but her comelyness was native in the lineaments of Gods image drawn on her Soul and proportion of the New man which she hath by her new birth in Christ and whereby like the Kings daughter she is all glorious within which inward comliness and spirituall beauty is that which they should more look upon and regard rather then her externall afflicted estate or her infirmities whereby she seems to be blackish Thereafter she uses two comparisons the one to show how she is black the other how she is comely the first is like the tents of Kedar the other is as the Curtains of Salomon of both which we shall speak hereafter The Words then containe these three things 1. To whom she speaks 2. What she speaks and 3. How she illustrates her speech First then these to whom she speaks are called daughters of Jerusalem by which is meant the Catholick Church which the Apostle Gal. 4. 26. calls the Mother of us all In respect whereof and relation whereto all particular or nationall Churches are daughters and amongst themselves Sisters as they are called Cant. 8. 8. Yea are all individuall true members though weak and like these ready to be scandalized are brethren or Sisters amongst themselves in like manner First then we may have to consider wherefore the Church both here and frequently else where is called and compared to Jerusalem Isa 62. 6. Revel 21. 2. 1. In regard of Signification for it signifies as much as to say a vision of peace and indeed this is only to be seen within the bosome of the Church to wit peace with God peace of conscience peace with the Creatures and peace amongst themselves who are the true members thereof for which every one should pray as Psal 122. 7. and make their practise conforme as we see was that of Abrahams Gen. 13. 8. and as is recommended to us Psalm 133. 1. 2. In respect of Seperation and Election for the Lord made speciall choyce of it beyond all other places there to dwell as we see Psalm 132. 13. being before a City of the Cananites idolatrous as Abraham was in Vr and prophane and accursed as the Amorit and Hittite spoken of by Ezekiel c.
terrible as an Army with banners as was formerly shown on the fourth verse which she is not onely so to her spirituall foes but also to wicked men both in the threatnings of Gods Word which makes their conscience oftimes tremble like Foelix as also in her sincere government and execution of discipline against scandalous delinquents Observations 1. We see by these comparisons how good and happy is their estate though never so poor and base in the world who are true members of Christ's Church and therefore if we find this by having grace in our hearts let us never grudge at our condition otherwise for as Elkanah said to Hannah 1 Sam. 1. 5 8. so the Lord has given us a worthier portion than ten thousand worlds himself being our portion And if he hath likewise in earthly things dealt liberally with us yet let us never ballance alike the same with his bounty in this but be content to lose the one for keeping the other Luk 14. 26 27 33. 2. If the Church in her militant estate be so glorious on earth how glorious will she be and all her members in her triumphant estate hereafter in the heavens Vers 11. I went down into the garden of nuts to see the fruits of the valley and to see whether the vine flourished and the pomgranate budded Followes now after Christ's commendation of his Church his speciall visit of her by going down to his garden the Lord speaking so after the manner of men as he does in like manner Gen. 18. 21. the end thereof being To see the fruits of the valley that is of those humble ones who as Esay sayes Tremble at his word Esa 66. 2. and in all humility brings sorth the fruits thereof without any proud conceit of their own merit but when they have done all counting themselves unprofitable servants As also he comes to see whether the Vines flourished or the pomgranats budded that is whether they were fruitfull or hopefull and what progresse and proficiency he could find in the practise of true faith and piety And therefore he speaks onely of fruit-Trees as Nuts Vines and pomgranats because unfruitfull Trees are not to be suffered in the Lord's garden Matth. 3. 10. Luk. 13. 7 9. The godly being compared to Nut-trees 1 Because as Nuts has the best unseen within it which is the kernell even so the best side of the godly is the inner man contrary to hypocrites as we see Psal 45. 13. 2 The Nuts with the greatest shours of rain are washt onely the more but no waies harmed even so by affliction or persecution are the godly profited but not prejudiced The godly also are likened to Pomgranats which are full of seed and liquor to show so are they replenished with the seeds and sweet liquor of grace Observations 1. As Matth. 22. we see the Lord 's particular inspection of his guests so here his speciall and particular inspection of all sorts of trees in his garden whereof if we were mindfull continually it would be a soveraign preservative against sin and a motive to godlinesse Hos 7. 2. 2. We see what sort of ground the Lord's garden is which brings forth good fruit to wit Valley-ground that is humble soules to whom onely he has promised to give grace by which they sructisie wherefore till we be made so by repentance we are not fit for fructifying and when we are made fruitfull true grace will make us yet more humble none being so holy as our Head and yet none so humble 3. We find no mention but of fruitfull trees in the Lord's garden wherefore if we be not so we know what is threatned against such Matth. 3. 10. 4. Neither are all trees bringers forth of the like precious fruit for we see some are but Nut-trees and some more noble as the Vine and the Pomgranat If therefore we labour to be fruitfull and faithfull in our places though never so mean or low it suffices that we are in the Lord's house though a door-keeper or a snuffer or a snuff-dish being in the Sanctuary 5. We see that there is not a like progresse or measure of proficiency in all for some have fruits others as the Vine but flourish and some as the Pomgranat was but only budding even as there are some but babes in Christ 1 Cor. 3. 1. and some stronger men Heb. 5. 12 13 14. It is well then if true grace be surely rooted in the heart and be kything in any measure in a holy life provided it be constantly growing in the holy progresse of a christian practice as the Apostle showes was his own endeavour Vers 12. Or ever I was aware my soul made me like the Chariots of Aminadab In these words is set down upon Christ's comming down to his Garden the sudden rapture of the soul as a swift Chariot to meet him which is the work of his Spirit blowing mightily when he list and which she saies she found before she was aware as we see the like in the calling of Zacheus the conversion of Paul the Thief upon the Crosse and the change wrought on Manasses like the awaking of Peter unawares by the Angells suddain and unexpected comming upon him in the prison and making the chains fall off from his hands Act. 12. 7. or like that descending suddenly of the holy Ghost in form of fiery tongues upon the Apostles Act. 2. 2 Which work of the Spirit upon the soul unawares makes such a rapture and alacrity of obedience that the same is compared to the swift march of the Chariots of Aminadab who as we read 1 Chron. 2. 10. was the father of Naashon Prince of the children of Judah of whom our Saviour came according to the flesh as we have it Matth. 1. 4. Others take this to be the name of Solomon's driver of his Chariots allusion being made in all this Song to Solomon Others read Aminadib which is by interpretation a willing people and not appellatively to show the disposition of Christ's people as Psal 110. and what makes them so forward to come to him Others take this to be a continued speech of Christ's showing his speedy march of mercy when he comes to visit his Church in love the very tender affection of his soul towards her making him to be like the Prodigalls father his running to meet his son whom he saw afar off or as is said here to the swift march of the Chariots of Aâ—…dab Observations 1. In respect that this work of grace exciting and enabling her to come and meet her beloved who after a whiles withdrawing himself was now come down to his garden was before she was aware We may learn hereby for any work of grace in us or good wrought by us to whom belongs the glory we being all by nature like Ezekiel's dry bones or Iazarus lying in the grave the one breathed upon and the other raised and both made to live and stand up before they were aware 2.
whole book we have first the Title it selfe or sort of writing to wit a Song 2 The excellency thereof a Song of Songs so called after the Hebrew phrayse as one would say A song that excelleth all other songs as our Saviour is called Rev. 19. 16. the King of kings and Lord of lords 3. The Author or rather penman thereof which is Solomons First then it is called A song and men use to sing for joy as we see Jam 5. 13. and Ephes 5. 18. Exod. 15. 1. Judg. 5. 1. c. And indeed the ground of the greatest joy that a christian soule can have is this that Christ Jesus hath vouchsafed to be joyned in such a straight and spirituall Union with man that he hath maried himselfe to his Church she to be his Bride and he her Bridegroome and wherefrom flowes such a communion of good things to her which the heart cannot conceive enough nor the tongue expresse Next it is called for excellency a Song of Songs as excelling all others so that it may be said of it as is said of the vertuous woman Many daughters have done worthily but thou exceeds them all the same being of the most excellent subject the most excellent persons and the most excellent and pleasant manner of Setting downe the same Thirdly the author or rather penman is Solomon who was a type of Christ and whose marriage with his Queen spoken of Psal 45. was a type of this spoken of here between Christ and his Church and who wrote this song as he was a Prophet and as Peter shews us not of the will of man but as he was moved by the holy Ghost 2 Pet. 1. 21. and therefore is not carnally to be understood but in a spirituall and a holy manner Observations 1. Seeing that this Song is so highly praised as to be called the Song of Songs Let us have the greater care to attaine to the true understanding thereof digging as it were in this excellent field to find out the treasure of true comfort and wisedom that lies hid therein 2. Seeing that it was written by Solomon as a Prophet and penman onely of Gods Holy spirit and therefore is not the word or wisedome of man but of God therefore let us reverence and receive it accordingly Verse 2. Let him kisse me with the kisses of his mouth for thy love is better then wine HEre the Church begins the Dialogue In which words is 1. her petition to her beloved and 2. the reason thereof subjoyned thereto Her petition then is Let Him kisse me with the kisses of his mouth according to that allegory under which the whole song is written as betrothed lovers do by kisses expresse their love one to another even so here the Church betrothed to Christ as a bride desires his comfortable fellowship and expression or assurance to her soule of his tender affection As for kisses we reade of sundry for sundry ends and signifiing sundry things in Scripture for 1. there is a kisse of Salutation 1. Sam. 20. 41. 2 There is a kisse of Valediction Ruth 2. 9. 3 There is a kisse of reconciliation 2 Sam. 14. 33. and Luke 15. 20. 4 There is a kisse of subjection Psal 2. 12. 5 There is a kisse of religious adoration 1. King 19. 18. 6 There is a kisse of approbation Pro. 20. 24. 26. And 7. there is a kisse of love and affection as Gen. 45. 15. Seeing therefore that she speakes here of kisses in the plurall number the kisses that she meanes are these two specially of Reconciliation and Affection to the which may be added the third of Approbation which is the sweetest of all when he shall say Come faithful servant and enter into thy masters joy And of this kisse is she most desirous as we may see Rev. 22. 17. In like manner we must understand that there is mention made here of kisses in the plurall to shew that she had need not only of one act of mercy in pardoning being reconciled or kything his free love to her but of many acts of his mercy and love because of her many times and daily sinning against him and of many new supplies of his grace to her soul in respect of her spirituall and many decayes and necessities whereby when she hath gotten faith and the like saving graces she hath need to pray and confesse Lord I beleeve but Lord increase my faith and when she hath gotten â—ood to her soul to say as they said John 6. Lord evermore give us this bread Neither is it superfluously added with the kisses of his mouth 1. Because by his mouth opened in holy Scripture he gives as it were this kisse of reconciliation while as to every penitent sinner and beleever in the blood of Christ absolution from their sinnes and reconciliation unto God is pronounced and as it were by the keyes of the kingdome of heaven the same which was shut before against them is now opened unto them 2. Because by his mouth likewise opened in holy Scripture Faith is begotten in the heart as the Apostle saith Faith comes by hearing and hearing is of the word by which saith the comfortable promises of remission and reconciliation are applied to the soul of every penitent beleever as it were Christs lips kissing their souls and whereby he speakes peace to his Saints as Isay 57. 19. and seales what is said in his word and saies to their soules that he is their salvation And 3. because by the Sacraments annexed to the Word and by the testimony of his Spirit the remission of sinnes and reconciliation with God through Christ and his singular love to us is sealed up and assured as the Apostle tells us till the day of our full redemption Ephes 4. 30. But before we get these kisses of his mouth Bernard tells us that with Mary Magdalen we must begin at the kisses of his feet and bedewing them with our tears we must expect his bedewing our souls with the word of Comfort And therafter also when we have gotten the kisses of his mouth as Josephs brethren got when he discovered himself to them Gen. 45. 15. We must also kisse the Sonne as we are exhorted Psal 2. with the kisses of homage and subjection and not suffer any other ever to Lord it over us But without naming him Why saies she let him kisse me I answer after an usual phrase of scripture speaking of persons supposed to be notably known as Psalm 87. 1. and John 20. 15. she showes you that Christ being a common Saviour to all Luke 2. 10 therfore she presuppones that he should be known by all Observations 1. Out of this holy and Heavenly desire of her's while she is on earth yet having her heart on him and the desire of his love and Love-tokens who is in Heaven we see what is the disposition of the godly like Jacobs Gen. 32. Moses Heb. 11. Davids Psalm 4. or others And how
thy Love more then Wine the upright love thee After the Church's profession of her love to Christ because of the savour of his good ointments and comfortable graces as the nature of love is to be where its object is so she desires to be in a holy society and fellowship with him and insisting in his steps of a holy life by a holy imitation to follow after him as the Apostle did 1. Cor. 11. 1. which to perform being conscious to her owne weakness and inability of her self therefore she craves his powerfull aide and inabling help to draw her and so she promises to runne after him in the practise of a ready and cheerfull obedience In these words then we have to consider 1. what she suits and 2. to what end And in her suit we have to consider 1. the action and quality thereof 2. the reason and cause thereof and 3. the cords whereby the Lord drawes his elect Againe in the second to wit for what end which comprehends the duty we have 1. The persons who promises the performance of this duty 2. The duty it self or the thing promised and 3. the rule of the performance of this duty First then that which she suits is draw me which is not meant 1. Of a corporall but of a spirituall drawing 2. Neither is it of a violent drawing as sometimes this word imports as Act. 8. 3. and 21. 30. but a voluntary action with desire as here and delight as sweet musick is said to draw the eare to it and the fame of a Skilfull Physitian is said to draw many to him or as the loadstone by a secret vertue and power drawes the iron to it and as is said by the poet trahit sua quemqualut voluptas By this drawing then mans will suffers no Manichean coaction but by a heavenly influence and inflexion is sweetly bowed and made to comply to the Lords obedience and by the power of saving grace of nilling before is made to be willing There being in the text it self two strong arguments against any violent or Manichean coaction 1. because she desires to be drawne and such a desire proceeds not from compulsion but from a willing mind 2. upon obtaining her desire she promises to runne after him which showes a cheerfull alacrity in doing what she promises 2. The reason and cause why she desires to be drawne is threefold 1. Because of the way which is an ascent as the Psalmist showes Psal 24. 3. and therefore laborious and difficult to climb whereas of sinne it may be said with the Poet facilis descensus Avernâ— And as it is an ascent so is it a narrow and rough way needing therefore not onely help to draw us up but also a good guide and watchfull attending 2. Because of our weaknesse which in the best of Gods saints has kythed fra once the hand of divine grace whereof the Psalmist speakes Psal 73. 23. has left them never so little to themselves as we see in Davids fall and Peters denyall c. 3. Because also of that weight that hangs on whereof the Apostle speaks Heb. 12. 1. and so sore complaines Rom. 7. 24. as a draw-back and therefore showes what need we have of divine grace to be drawne forward 3. The cords by which he drawes his Church or any true member thereof in generall Hosea tell us Hos 1. 4. that they are the cords of love Therefore also sayes the Lord in Jeremiah 31. 3. I have loved thee with an everlasting love therefore with loving kindnesse have I drawne thee And in particular these cords are 1. By his Word as the Lord did Abraham when he called him from Vr to go where he should direct him or as our Saviour drew his disciples from their nets and receipt of custome to follow him 2. By his Spirit concurring with the Ministry of his word whereby at once Act. 2. he drew three thousand to believ and follow after him and which drawing is a fruit of Christ's assension and evidence of his eternall love 3. By his example of a holy life and by the example of his Saints conforme therefore Heb. 12. 2. We are willed to look to Jesus the author and finisher of our faith c. makeing him our parterne of imitation on earth as he is our patron for mediation in heaven therefore also for example of his Saints sayes the Apostle 1 Cor. 11. 1. Follow me as I follow Christ 4. By his benefits which he renewes evening and morning as his providence for us his protection of us his long suffering patience and the like beside his creating us redeeming us and calling us to the hope of glory c. all these being love-cords by which he labours to draw us 5. In the promise which she makes to runne after him upon his drawing of her which comprehends her duty we have 1. The persons who promise this duty and performance thereof set downe in the plurall We and so the singular in the petition draw Me in the promise of performance is changed into the plurall number we will runne after thee which is done to show 1. That though the Church be one in a cumulative consideration as one mysticall body yet it consists of many members in respect either of nationall Churches or individuall members all which wheresoever they be are obliged to this duty cheerfully and willingly to runne after Christ by a holy submission to the draught of his spirit and the imitation of his holy life 2. This is to show the efficacy of good example and the godlies excitation one of another to spirituall duties as if she should say Draw me and not onely I will runne after thee but others also by my example and incitation shall runne after thee as David sayes Psal 51. 13. when I shall know thy mercies I shall instruct others therein and men who are brought low as I am by my example shall â—lee sinne So sayes our saviour to Peter thou being converted confirme thy brethren Luk. 22. 31. therefore also the Apostle exhorts the Corinthians that as he followed Christ so they should follow his example therein 1. Cor. 11. 1. 2. The duty it self or thing promised is running after Christ a Christian life being therefore called a running in a race Gal. 2. 2. Phil. 3. 14. and 2. Tim. 4. 7. recommended to all in God's word 1. Cor. 9. 24. saying So runne that yee may obtaine promised by David Psal 119. 32. as by the spouse here saying I will runne the way of thy Commandements when thou hast enlarged my heart and practised by the godly ever as Paul professes of himself Philip. 3. and 2. Tim. 4. Which word of running in obedience to God's commandements as the way by his grace as our strength after his spirit as our guide and unto glory as the prize it hath or doth imploy these properties 1. That we must do the same cheerfully willingly and diligently or with alacrity as the Angels
good use she should still make therof that the thankfull acknovvledgment for these and use made of these might move the Lord in mercy to a gracious bestovving of the other The speech is borrovved from the manner of men vvho vvhen they are betrothed to any do kindly invite and bring them into their best Rooms and furnished Chambers there to show them vvhat goods and Riches they have vvhereof they are to make them partakers vvhom they mind to espouse thereby the more to gladden them confirme and inflame their affection even so the Lord Jesus having betroathed unto himself his Church he brings her into his Chambers vvhen he reveales unto her soul his Heavenly mystery here whereof the Apostle speaks and vvhat Treasures Riches and glory he has laid up for her in the Heavens hereafter Col. 2. 2. 3. the assurance whereof so rejoyces the believing soul and inflames her love to him vvho has so loved her that as the Baptist leaped for joy in his mothers Womb so the Soul leaps for joy in the body and is almost amazed thereat as Jacob vvas at the nevvs of Josephs being alive and of his preferment In which vvords vve have to consider 1. What are these Chambers 2. What means this bringing-in of her into them and 3. Hovv he is styled vvho is the in-bringer First then Chambers are inner Rooms wherein usually things are laid up and especially in Kings Chambers whereof here is mention the Rich Ornaments and honour of Royall Majesty is to be seen and therefore every one gets not accesse to such places who otherwise are permitted to enter in at the Court-gates and outer Rooms but only these who find more speciall favour and neerer accesse even so these Chambers here meant are the heavenly mysteries of the Gospell and as Eph. 3. 8. the unsearchable Riches of Christ manifested and laid open to us thereby not only to know by a fleeting knowledge in the braine but to feel the power of the Gospell as the povver of God unto salvation to every true believer and working a holy change as the vvords of Christ vvrought on those that he called to follow him and on Paul vvhen he vvas converted yea reviving them that are dead vvith Lazarus to arise up from the dead that he may give them light vvhich sanctifying renevving and changing povver is not felt nor this saving knovvledge revealed to every one vvho come to the externall hearing of the Word vvhich is as it were the admission to the utter Court or more common Roomes but only to souls espoused to him as here and vvho is said therefore to be brought into his inner Chambers and knovv as David saies the secret of the Lord Psal 25. 14. That is besides the knovvledge of his heavenly mysteries the secret piercing and changing power thereof unto their sanctification and thereby the secret vvitnessing of Gods spirit to theirs that they are the sonnes of God and heirs of salvation Next he speaks not of one Chamber but of Chambers in the Plurall as it were bringing her from one to another to shovv 1. The degrees he uses of revealing and manifesting himself and his heavenly mysteries to his Church and true members thereof not all at once or in such a measure as aftervvard it pleases him to reveale and therfore making them grovv from grace to grace and from knovvledge to knowledge as the blind man that was cured saw by degrees or as the light grovves ever cleerer from the davvning to the bright day and 2. To shovv his diverse dispensation under the Lavv and Gospell being before and under the Lavv as it were led into some Chambers vvhere she saw indeed the King 's Royall and Rich Furniture prepared for his spouse and all such as fear him but vvith a dimme and glimmering light but under the Gospell she vvas led into more lightsome Roomes vvhere more cleerly she might see his glory riches and Royall Furniture and vvhat was before folded up vvas then unfolded and laid open to her view And yet their remaines another third Chamber and Mansion-place vvherein she shall be brought at the solemnization of that glorious marriage between him and her vvherein she shall see cleerest of all and enjoy with him those Riches of his Kingdome vvhich the mortall Eye never saw nor could it enter into the heart to conceive sufficiently thereof and this Chamber may vvell be called his Chamber of Presence or bedchamber vvhere there shall be rest from her labours and she shall injoy his presence for ever vvherein there is fullness of joy and at his right hand pleasures for evermore The second thing is the Bringing of her into these Chambers vvhich vve must understand to be spirituall for the manner and done by Gods spirit as the agent is by the ordinary ministry of the Word vvhereby both he gives her the Eye of Faith vvhereby she may behold in the Gospell these heavenly Riches and treasure therof in Christ as also he layes open these things by his invvard revelation to her view vvhich God hath prepared for them that love him as the Apostle shovvs 1 Cor. 2. 9 10. and vvhich are hid from all those vvho perish The third thing is vvho brought her in and how is he styled He is here said to be a King vvhich is the first of Christs three Offices vvho is King Priest and Prophet a King for dignity a Priest for Piety and a Prophet for Heavenly Wisdome and prudence and all these three transcendent and therefore the King of kings the true and sole high Priest and that great prophet of his Church authorized from heaven that all men should hear him Ruling us as King having offered himself as a sacrifice for us and interceding as Priest instructing us by his Word and Spirit as he is our prophet and who only has made us a Royall Priesthood to his Father This style then of King he frequently gets in Scripture as Psal 2. 6. Jer. 33. 5. and Zech. 9. 9. vvho has all these properties 1. He is a good King as he is also called the good Shepherd John 10. 11. discharging to the full all the offices of a good king to his subjects both in government and protection 2. He is a great King as Mal. 1. 14. 1. Both in power in it self being almighty and over all persons their souls as well as their bodies and great also in respect of the extent of his dominion over Heaven Earth and Hell and so onely catholick 3. He is also a gracious king 1. In patent accesse at all times and to all who in-call upon him 2. In ready and bountifull granting their petitions 3. In taking notice of the love loyalty and obedience of every one of his subjects and 4. In rewarding every one who is such vvith blessing here and a kingdome hereafter and Lastly he is a glorious King or the king of glory as the Psalmist styles him Psal 24. 7. Whose glory is not earthly
an antipathy unto his Nature of holinesse and this is when we sin specially in such clear light and against light customably and presumptuously stubbornly and impenitently Observations 1. In respect that the Church here chargeth so her true members we see her authority that she she has from God and for God for which therefore we should reverence her and obey her which if any stubborn child of hers will not do by our Saviours commandment he is to be held as a heathen and a publican 2. Seeing her true members have their denomination from love and peace therefore they should bend all their endeavours to maintain these holy vertues among themselves eschewing the contrary seeing God their Father is the God of peace Christ their Redeemer is the Prince of peace the work of the holy Ghost is grace and peace the Church is Ierusalem a vision of peace and they daughters of that mother and therefore should be children of peace 3. Seeing this is her charge and chief care in retribution as it were of all the love and kindnesse that she has found of him not onely not to stir up her beloved her self but also to exhort and charge others not to do the same this teaches us in like manner in retribution of all his love and favours that he has bestowed on us either in re or spe what like care we should have not onely not to offend and stir him up to wrath by our own sinfull life and conversation but likewise as we are exhorted Ephes 5. 11. to reprove sin in others and to exhort them seriously to forbear the practise thereof 4. In that she charges them not to stir up her Beloved we see the pronesse of the best by nature to stir up the Lord to anger by sin and therefore we should the more warily look to our waies and watch and pray that we enter not into temptation Vers 8. The voice of my Beloved Behold he comes leaping upon the mountains skipping upon the hills As between two betrothed Lovers when the spring comes the man calls and invites his future Spouse to come forth out of the house wherein she has remained in the winter season that they may walk together abroad and take delight and solace themselves now with the flowers and those pleasant things which the spring doth afford Even so the Church in the rest of this Chapter is by her Beloved invited and called upon to arise from all carnall security and forsake the love of this world to follow him in the faith and love of the Gospell and to view and delight her self with the variety of these heavenly comforts and spirituall graces which like a pleasant spring the same doth afford First then in these words we have 1 Whereby he calls or invites her to this participation of his graces and spirituall delight thereof to wit by his voice which she discerneth to be his 2 After what manner he comes unto her to wit readily and speedily overcomming all impediments leaping over the mountains and skipping over the hills First then the Lord Jesus doth call his chosen by his Word externally which is his Voice as he sales Joh. 10. 3 and by the work of his Spirit internally and effectually whereby they not onely hear his voice but discern the same to be his and thereafter follow him as he shewes Joh. 10. 4. having gotten a spirituall ear whereof the Spirit speaks Rev. 2. 3. which hears that which the world cannot hear as it is said of Paul's conversion Act. 22. 7. 9. that he heard a voice vers 7. which they who were with him heard not as is said vers 9. and who not onely have a spirituall ear or hearing â—ut also a spirituall gift of discerning Christ's voice from the voice of a stranger truth from errour and the voice of the Lamb from that of the Beast's horned like the Lamb but speaking like the Dragon For 1 They have not onely the knowledge of the truth in their mind but the love of the truth in their heart which because some has not had therefore as 2 Thess 2. 11. they have been given over to the delusion of errour 2 They have the spirit of truth and therefore they can try the Spirits whether they be of God or noâ— Secondly prefixing an Ecce whereof cap. 1. 15. She speaks of His comming to her and manner thereof according as he saies Joh. 14. 23. that he who hears his voice and keeps his word his Father will love him and we saies he will come unto him and make our abode with him This comming then is a spirituall comming to the soul by the Word as the ordinary mean so that they who contemn the Word contemn his comming to them by the same and they who reverence and receive the Word they receive him who comes thereby for our Saviour is said to come three manner of waies to his Church 1 He came visibly and corporally in his Incarnation 2 He comes as here invisibly and spiritually by sanctification And 3 He is to come gloriously for her remuneration To whom therefore by his Word he comes spiritually to sanctifie them here he shall come to them comfortably to glorifie them hereafter Then touching the manner of his comming she showes it was both cheerfully and speedily like one leaping and skipping as also upon the mountains and hills that is openly and apparently to the eye of faith as Nahum 1. 15. their feet are said to be that bring good tidings and publish peace or else passing over all lets as our sins how great soever like Manasses's Mary Magdalen's and others which hindered not his free grace â—or the naturall opposition of a carnall heart as Esa 40. 4. Observations 1. We see how all the godly esteeme of Gods word which they heare preached unto them to wit as the voice of Christ himself which therefore they heare reverently lay it up in their hearts with David carefully meditate thereon fruitfully and obey it diligently Ps 119. 11. 2. We see that as is showne us Joh. 10. 4. Christs sheep have a discerning faculty between the voice of their own shepherd and a strangers and by the rule of holy Scripture as we have Isay 8. 20. the Bereans example and Pauls direction Gal. 1. 8. can discerne error from truth and the doctrine of Christ from the doctrines of Antichrist 3. Whereas it is said not only that it is the voice of her welbeloved but that he comes skipping over the hils c. we see 1. how Christ comes ordinarily to the soul to wit by the means of grace and preaching of the word which whosoever despises they despise the coming of Christ Jesus to their soules for their salvation here and shall never heare that joyfull sentence spoken to them hereafter Come yee blessed of my Father c. 2. That although the voice of the beloved be heard yet if he come not himself by the power of his spirit and inward efficacy
of grace to the Soul of the bearer Pauls planting and Apollo's watering all will be in vaine and the word otherwise heard will be bâ—t a dead letter and as a tinkling cymball wherefore we should pray that the Lord would do to us as he did to Lydia Act. 16. 14. 4. We see that Christ comes first to the soul and then invites it to rise and come away to him as v. 10. Wherein we see the Lords gracious dealing to us who may justly say as the Baptist said to Christ We have more need that we should come to him being as Math. 11. 20. heavy loaden that we may be eased and as to our Physitian to be cured of our loathsome and deadly diseases Ezek 16. Or as the Leper and Hemeroiss did and yet as the loving Samaritan and as he did to the sickman of the palsy Joh. 5. He comes to us by which coming great is the honour that is done to us and therefore we may say with Elisabeth as she said concerning the virgin Maries coming unto her How comes it that the mother of my Lord should come to me so much more How is it that the Lord himself should come to us As also great is the profit that comes to us for as he said to Zacheus salvation comes to our Soules when he comes to us 5. The manner of his coming is skipping and leaping over the hills that is cheerfully and speedily overcoming all impediments that might hinder how great soever which should teach us not only in all our distresses and difficulties wherein we call upon him to remember this to our comfort but likewise when he calls upon us to the performance of any duty in his worship or for his cause to do or suffer that we should in like manner come unto him cheerfully and speedily as we see Abraham did in a hard task Gen. 22. 3. and Zacheus Luk. 19. 6. and David professes Psal 119. 32. Neither should any impediment hinder us as we see it did those Matth. 22. Verse 9. My beloved is like a Roe or young Hart behold he standeth behind our wall he looketh forth at the window showing himself thorow the Lattesse Here is set down his more neer approach than when he was but coming skipping and leaping on the hills for now Behold sayes the Church he stands behind our wall c. But before she showes this neer approach we see that she compares him to a roe or a young hart to show thereby 1. As a young hart or roe are pleasant being so called Pro. 5. 19. so is Christ to a faithfull Soul 2. As they are most loving to their match being also so called in the same place so is Christ to his church Eph. 5. 25. 3. As they are cleerly-sighted and quick in hearing so is Christ Rev. 1. 14. Exod. 3. 7. 4. As they are swift of foot so is Christ in coming for comforting his owne and for their deliverance 5. They haunt most high and hilly places as it is said Planitie spretâ contendunt semper ad alta so Christ haunts most yea ever heavenly disposed soules 6. It is reported that between the Hart and Serpent there is great enmity and that the Hart finding where the adder or serpent is with his snuffing and breath on her either makes her flee or killeth her even so is there between Christ that seed of the woman and that old serpent whom he makes to flee and overcomes by his word the breath of his mouth and thereby consumes the Vicar of his power till he abolish him by the brightness of his coming Next as he is compared to a Roe or Hart in all the former respects so to a young Hart to show as in youth all naturall properties of strength agility sharp-sightedness and hearing c. are in full vigour so all these things in Christ that are for our comfort are in him in the most eminent perfection To come now to Christs neerer approach standing behind our wall whereunto we find an Ecce prefixed which is a note of observation or attention to show us that therefore we should look to our selves and take heed to our wayes and actions as having him who is to be our judge not farre off but neer unto us even at the dore as it were and behind our wall standing there and as at a window or thorow a Lettice spying and remarking all our cariage and conversation Next his standing behind our wall signifies either the estate wherein he finds us at first when he comes unto us which is a closse dore as Rev. 3. 20. Or a wall between him and us of a carnall heart till it be opened as Lydia's or like Jericha's be made to fall downe and yield by the sound of Gods word preached accompanied with the mighty power of the spirit which is sufficiently able to do this as we see 2 Cor. 10. 4 5. behind which wall he is said to stand Patiently waiting for our conversion Or else this doâ—h expresse that Christ doth not in a full and cleer manner exhibit and show himself unto his church in this world but as one standing behind a wall looking in at a window or showing himself thorow lattices Thus Abraham and the Patriarks saw him before the Law Heb. 11. 13. but obscurely as one that sees a thing farre off and not fully nor cleerly but as a part of a man and the least part also is seen only of him who lookes in at a window and very obscurely likewise when one showes himself as thorow a latesse Thus also Moses and Gods people under the Law saw him but neither fully nor cleerly but as they saw Moses himself when he was availed and through the obscure lattesses of types and figures Thus also under the Gospell is he seen although more fully and cleerly than before or under the law yet but in part only and obscurely by the eye of faith as the Apostle testifies 1 Cor. 13. 9. 12. saying for we know only in part and we now see through a glasse darkly Yea when he was amongst men and in the world yet as sayes John The world knew him not Joh. 1. 10 11. for his deity stood behind the wall as it were of his humanity which may be called our wall because he took upon him our nature and became like unto us in all things sinne only excepted Likewise the wall which hinders us from the cleer sight and knowledge of Christ may justly be called our wall because it is our ignorance and naturall blindness which makes us to see as the Apostle speakes darkly and as in a glasse which shall never be fully taken away till we see him face to face and as he is in glory 1 Cor. 13. 13. as the vaile was never rent till our Saviours death These lattesses also through which he showes himself are nothing else but the two casements as it were of the holy Scriptures the new and old Testament the searching
and knowledge whereof whosoever sorbids to Gods people they defraud them of the sight of Christ by faith and that saving knowledge which they should have of Christ here and so farre as in them lyes of that blissefull sight of his face in glory for ever hereafter and so in like manner do those who any wayes contemne or resort not unto these blessed meanes of grace and knowledge of Christ crucified Observations 1. If Christ be lovely and pleasant like a roe or young Hart let each one pray the Lord that he may be so in their eyes and for this end that he would grant them the eye-salve of his spirit and make sinne loathsome and odious 2. Seeing he stands behind our wall which is a gesture of patient waiting as we see Rev. 3. 20. Cant. 5. 2. Then let us welcome and open to him and abuse not his long-suffering patience but do as Ps 24. 7. and Gen. 24. 31. remove all impediments and invite him to come in 3. Seeing he is neerer then we are aware and is looking on us who is the righteous Iudge of the whole world then let every one so carry himselfe as being under his alseeing eye and who is to give to every one according to their works 4. If but a very little of him be seen by us in this life like one looking forth at a window and that which we see is but very darkly like one who shewes himself through a lattesse Then let none glory in his greatest measure of knowledge that he can attain to in this life but strive to grow therein and long for that happy day wherein he shall see him more fully and as he is face to face in glory 5. Seeing these caâ—ernents or lattesses through which he shewes himself are the holy Scriptures of the Old and New Testament then let all those who would have a comfortable sight of Christ either here or hereafcer reverence and resort to these as the ordinary means of his manifestation Vers 10. My Beloved spake and said unto me Rise up my Love my faâ—r one and come away Here she shows the end of Christ's swift comming unto her like a Roe or young Hart and of his patient attendance when he came which was to call her by his Word and Spirit from the sloth and security wherein she lay to follow him in the faith and love of the Gospell and of such heavenly things whereof he would have her participant In which words we have 1 His loving compellation 2 His earnest exhortation And 3 His motive or reason of perswasion First then he calls her His love and fair one whereof we have already spoken Next the exhortation is to rise up and come away which imports that she was sitting or lying a posture not fitting a Christian here whose life is compared to a race Psal 119. 32. 2 Tim. 4. 7. Phil. 3. 12. c. This rising is either from security wherein oftimes the very godliest lye asleep as we see in the example of David before Nathan's awakening him and in the Parable of the ten Virgins and here Cant. 5. 2 whereunto also belongs that exhortation Ephes 5. 14. Or else it is from that earthly disposition whereby the very Elect through carnall corruption too much cleave to the things of this world and have their affections tied and entangled with the cares and pleasures thereof like Martha being busied about many things whilst one thing is necessary The second action whereunto he exhorts her is to come away which imports 〈◊〉 1 a leaving of the place and posture wherein she was and 2 a comming to him and following after him who was calling her as it is said of Matthew when Christ called him that he arose and then followed after him Matth. 9. 9. First then the Church is exhorted to leave somewhat from which she must come and this is sinfull security and the love of the world and vanities thereof as Abraham left Vr Matthew his receipt of Custom and Mary Magdalen her former course of life wherein she had lyen so long Next she must come away and follow after Christ as it is said of the Elect Rev. 14. 4. in the course of a watchfull and holy conversation that being the end of her leaving that which was evill that she might cleave to that which was good as Abraham left Vr to go whithersoever the Lord should direct him and as the Apostle shewes that his desire to be dissolved or to be sreed from this life was that he might be with Christ and be made partaker of a better Not that we are able of our selves to persorm that whereunto we are here exhorted being so naturally addicted to the earth as heavy things bend downwards and so dull in minding or meditating of heavenly things but it is he who raised Lazarus who must by his powerfull grace rouse up and raise us and make a happy divorce between our hearts and the love of sin and the world and set the same upon himself and those things that are above and therefore unto him we should pray saying Da Domine quod jubes jube quod vis Next after her rising in that she is willed to come away it showes the progresse that a true Christian must make walking from strength to strength till he see God in Sion and not thinking it enough to begin well as the Galatians did Gal. 3. 3. but to proceed as the Apostle did Phil. 3. 12 till he may say I have finished my course c. without being either retrospicients with â—ot's wife or retrogradients like those who would have returned into Egypt but constant goers on as Joshua and Caleb did till they came to Canaan Neither must there be any delay in rising or comming away but present performance this being Satan's policy that with Pharaoh he may put off till to morrow or with Foelix to a more convenient time and say with Solomon's sluggard Yet a little sleep a little slumber Prov. 24. 33. before we should rise and come away to follow after Christ Observations 1. From the manner of Christ's exhortation to his Church to arise from security and that earthly disposition she was in by so loving a compellation of her notwithstanding thereof calling her his Love and fair one and not chiding her for her lazinesse and worldly mindednesse we see the admirable indulgence of so meek a Saviour who doth as Psal 103. 9 10. and as vers 13. As a father pittieth his children who pittieth them that fear him 2. We see that the imperfections that remain in the Regenerate diminish not the love of Christ to them nor makes them deformed or loathsome in his eyes for he calls them his love and fair one which teaches us 1 To imitate our Master herein that though we behold some imperfections in those who professe the truth with us yet that we should not despise or uncharitably judge them but rather look on the good that is
Vers 16. My Beloved is mine and I am his he feeds among the Lillies Upon all the former speeches of Christ expressing his love and care of his Church she breaks forth here into a gloriation not a vain one as Haman's nor a worldly one as the rich Fool 's nor a wicked one as Lamech's nor a self-one as the Pharisee's but a godly one as the Apostle saies He that glories let him glory in the Lord. It is therefore in that sweet and holy communion which is betwixt the Lord Jesus Christ and her and comfortable fruit which she reaps thereby wherein her felicity stands that here she glorieth saying My wel-beloved is mine and I am his Where we must note first That there is an union betwixt Christ and his Church from whence cometh this communion by which union he is her head and she is by the Spirit united to him as his mysticall body whence followes that whatsoever is in him it is hers and therefore it is said That he is made unto us of God Wisdom Righteousnesse Sanctification and Redemption And more particularly from this communion flowes these benefits 1 He has taken upon him all our sins and guiltinesse and satisfied the justice of God for the same 2 He makes us partakers of his righteousnesse which is made ours in justification 3 He gives us also his Spirit of sanctification and all saving-graces necessary to salvation 4 He gives unto us the sense of God's love true peace inward joy comfort in crosses courage against death and victory over all our enemies And 5 He sympathizes with us in good or evill and gives unto us right unto life everlasting Her beloved then is hers 1 By the Father's donation Rom. 8. 32. 2 By this mysticall forenamed union diversly exprest in Scripture 3 By faith's application of his death resurrection ascension mediation c. and benefits or comforts thereof And 4 He shall be ours most comfortably in that full fruition which we shall have of him as our blessed Bridegroom at the last day after the solemnization of our espousalls and entry with him into those mansion-places of eternall glory She likewise is her beloved's 1 By the Father's donation Joh. 10. 29. 2 By creation 3 By redemption 4 By desponsation 5 By the bond of affection And 6 By mutuall application that as we by faith apply him to us so likewise by holy obedience as the imp to the stock we comply to him and apply our selves and whole endeavours to please and honour him Thereafter she expresses the delight which the Lord Jesus takes in this sweet communion and fellowship with his Saints whom he here calls Lillies as they are called vers 2. to wit That he feeds amongst them that is he delights in them and in their obedience to his will as we are said to feed our sight with such objects wherein we delight and as he counted it food unto him or meat and drink to do his Father's will Observations 1. We see here the Christian's happinesse and how poor soever in this world he be yet what a great treasure he has when Christ is his in whom all fulnesse is and who is Lord of all whom if we have as the Apostle reasons Rom. 8. 32. we are sure of all other things that God knowes to be for his glory and our good 2. We see if Christ be ours we must likewise be his for there are many that would be content that Christ should be theirs but they labour not to be Christ's again by renewed obedience But here we see that we must be his if we would have him to be ours and a true faith as it applies Christ so it makes one comply to Christ 3. But mark the order that Christ must first be ours before we can be his for without him we can do nothing and it is he who seeks the lost sheep first and works in us both the will and the deed so that till Christ give himself first to us and come first to us as he did to â—azarus lying in the grave we will never be able to give our selves to him or to be his by faith and renewed obedience 4. If we be his then it followes 1 That we must not be Satan's nor sin's nor the world's nor suffer our affections to be set on any other or any other to lord over us 2 If we be his great is our comfort herein that he will count the wrongs done to us as done to himself or to her who is one with himself yea he who touches such he has said that they touch the apple of his own eye And 3 If the godly be his then whatsoever good we do to such this is our encouragement we do the same to Christ himself and his members as he will professe at the last day 5. If Christ so delight in us and in our obedience that he feeds as it were amongst us how should we in like manner delight in him and his presence and be obedient to him not grieving and far lesse quenching his good Spirit by whom we are sealed to the day of perfect redemption Vers 17. Untill the day break and the shadowes flee away turn my Beloved and be thou like a Roe or a young Hart upon the mountains of Bether Here the Spouse of Christ closeth this Chapter with an earnest and holy prayer to her Beloved that during the night-time of this life which is obnoxious to much sin and ignorance troubles and temptations signified by the shaddowes here that shall flee away at last and till that happy change come signified by the break of day or dawning that all these forenamed shall be removed and have an end and sighing and sorrowing shall passe away by Christ's glorious comming in the clouds on high like a Roe or young Hart upon the mountaines of Bether that till then he would never remove his comfortable presence from her but be ready ever at hand for her help by the comfort of his Word and Spirit The mountains then that are spoken of here are called the mountains of Bether called also Bithron 2 Sam. 2. 29. which is by interpretation separation or division and were on the yonder side of Jordan in the land of Gilead so called because by Iordan they were separate or divided from the rest of Iudea and on these mountains Harts and Roes used to skip and feed and therefore the Church speaking of Christs second comming to judgment when he is to seperate the sheep from the goats she alludes to these mountains that are by interpretation Separation and by the Harts and Roes that did feed and skip thereon she alludes to the manner of his comming which she wishes to be speedily as the Church in the Revelation answereth with a like holy Eccho saying Even so come Lord Iesus come quickly Rev. 22. 20. Observations 1. Her being his and Christ hers makes the Church to think of the Last-day with joy and so earnestly to wish
perplexity need resolution binding up so what is broken and strengthning that which is sick and like a bruised reed or smoaking flax Thirdly her question to them If they saw her well-beloved because it was fittest that they should know Christ or see him who were as the light of the world to give knowledge of him and show or like the Baptist point him forth to others this being it which is said by Malachi That the Priest's lips should preserve knowledge and they should seek the Law at his mouth Mal. 2. 7. for he is the messenger of the Lord of Hosts And therefore they are compared to that star that led the Wise-men to the place where Christ was Wherefore suitably she enquires at them for Him whom her foul loves But unto this question we see not here any answer made mention of which behoved to be either because they made none at all which is not like to be the true cause or else because upon their answer at that present she found not the good thereof which is that comfortable resolution and finding of him whom her soul loved as she found within short space thereafter The seed of God's Word like other seed having its own time to brier and bring forth its fruit which the husbandman is bidden to wait for in patience And God's Spirit having his own time of efficacious working with the Word and of the comfortable application to the soul of that which it hath been ruminating upon that so all comfort may be known to come from him onely who is the promised Comforter in and by the means of the Word and all glory may be given to him therefore Observations 1. By the Church's constant inquiry and indefatigable pains notwithstanding all discouragements of seeking and not finding as before we see a most worthy and imitable example to follow of constant cleaving to Christ as Job firmly resolved and as Ruth did to Naomi and that we should never desist to seek till we find to ask till we get and to knock till it be opened unto us 2. In respect that Pastors are called watchmen and especially as Ezek. 34. 10. at whose hands the Lord will require the blood of such as perish through their default 1 They ought to consider the weightinesse of their charge and beg earnestly strength and abilities from God to discharge the same And 2 People for their encouragement should obey that exhortation of the Apostle Heb. 13. 17. Vers 4. It was but a little that I passed from them but I found him whom my soul loved I held him and would not let him go untill I brought him into my mothers house and into the chamber of her that conceived me The Church getting no resolution that can satisfie her soul she yet continues seeking and by constant seeking as Joshua and Caleb followed the Lord when means fail she finds him to her comfort for neither can the most comfortable speeches of brethren who can tell with David what the Lord hath done for their souls nor the resolution of Pastours raise up a cast-down soul cure a wounded spirit and comfort an afflicted conscience till Christ himself come and show himself to the soul as there was no cure by the waters of Bethesda till the Angell came down and moved the same nor no calm of the storm till Christ awaked and spake to the sea Matth. 8. Next when she has found him as Jacob did the Angell that wrestled with him she held him and would not let him go and so she practises that Precept of Solomon Take fast hold of instruction let her not go but keep her sure for she is thy life Prov. 4. 13. Which holding of him whom her soul loveth is by the hand of Faith gripping fast to the promises of his Word and to him in them Neither is this rudenesse as it would seem in her that she should lay hold on so glorious a King and not let him go 1 In respect of that mysticall matrimonial union between them And 2 in respect that such sort of dealing is most acceptable to Christ who delights in such a holy violence whereby the godly take the heavens by force And as we see in Jacob's example which has such power with God and in the end never wants the blessing Wherein the marvellous kindnesse of the Lord is seen that he yields himself as it were to be so held and detained by us yea who furnishes ' to us both the hand and strength whereby he is held see Col. 2. 18. Neither thinks he it any rudenesse or unmannerlinesse in us so to do although Papists and enemies to the truth would suggest that it is too much sawcinesse for sinfull men to come directly to Christ and lay hold on him and not rather in a more humble manner to seek unto some Saint or Angell to intercede for them But his true Church here doth not so but seeks onely to him and by a holy confidence layeth hold on him alone who crieth out to all Come to me all ye that are weary and loaden and I will refresh you Neither is she content onely to lay hold on him and not to let him go but she brought him to her Mother's house and into the chamber of her that conceived her that there He might abide and dwell with her by which house or chamber is meant the heart as it is said Ephes 3. 17. That Christ dwelleth in the heart by faith and as the Apostle declares Rom. 8. 9. by his Spirit which if a man have not dwelling in him he is none of his Which is called the house of her Mother or chamber of her that conceived her because in the heart the seed of the Word is received as in the womb of the Mother and faith thereby is begotten as it were and the new birth or inner man is conceived The marks of which finding and bringing home of Christ to the soul or heart are these 1 There is light or illumination which must be 1 a humbling light 2 a warming light 3 a changing or renewing light making the heart a new heart new words new actions 2 There is a life known by the motions thereof and care of its self preservation c. and with it a death of and to sin 3 There is peace joyned with righteousnesse and care not to return again unto folly 4 There is joy such as Psal 51. 12. and 4. 6 or like that of Simeon's And 5 There is liberty from sin's slavery and spirituall bondage as Esay showes That they may be trees of righteousnesse the planting of the Lord and that they may be glorified Esa 61. 1 3. Observations 1. This example that the Church found her well-beloved at last serveth both for comfort and encouragement to all those who with a hearty affection diligently and constantly seek after Christ for howsoever he come not so soon as they would yet let them not faint nor give over but be assured at last
Apostle saies It hath pleased the Father that for this end in him all fulnesse should dwell As the catholick Church then is called a garden so particular Churches are called here gardens and Christ is that fountain of the gardens whose plenty and plenitude is such that it reacheth it self to the watering of all these Churches dispersed thorow the world and all the true members thereof which are his pleasant plants The waters of this fountain being like the few loaves and fishes which fed so many thousands and there were twelve baskets full gathered up or like those waters in Ezekiel that flowed out of the Sanctuary so abounding that they were waters to swim in and could not be passed over Ezek. 47. 5. Therefore also he is called a well of living waters and which sends forth many streams as those which come from Lebanon Living waters being such as alwais do flow assprings do and never dry up opposed to standing waters So that the meaning is that the graces and waters of life which do flow from Christ upon his Church are such as can never be dryed up they flow from so bottomlesse and inexhaustible a fountain so that albeit he bestow his graces and gifts from time to time in never so great a measure yet are they not diminished but like the widow's oyle superabounds after all vessells are filled therewith Which waters likewise have these notable properties 1 They are cleansing as we see Ezek. 16. 9. though the stain were never so deep or the pollution never so great 2 They are curing as the waters of Jordan cured the leprosie of Naaman and as we see Ezek. 47. 9. 3 They are quenching though the aguish thirst of the soul in temptation were never so great 4 They are quickning like those waters in Ezekiel which wheresoever they came made things to live And 5 They are fructifying as we have in that same place of Ezekiel vers 11 12. and as it is said Psal 1. and in the preceding verses of this chapter making the plants of the Lord's garden like an orchard of pomgranats with pleasant fruits Observations 1. We see the disposition of all the godly that in a humble and thankfull manner they ever acknowledge what ever good or grace is in them that they have it from the Lord the full fountain thereof to whom therefore they give the glory and praise 2. Seeing Christ Jesus is the full fountain and well-spring of living waters and that so graciously he invites all those who thirst to come and drink thereof Isai 55. 1. Let all those who would participate of these cooling cleansing curing and quickning waters come to this blessed fountain and seek comfort refreshment and grace there onely where it is to be found and not to any Creature Saint or Angell or other mean whatsoever not of God's appointment like those who leave the fountain of living waters and dig up pits unto themselves that can hold no water at all 3. These waters are called living waters as being not onely ever scaturient but likewise because where-ever they flow towards a soul they quicken the same and as is said make the same to live and where life is it has a care of the conservation of it self fleeing and abhorring what is destructive thereto there is likewise a naturall appetite after that which doth nourish and maintain the same and it doth manifest it self also in the proper motions and actions thereof So that where these things are not found spiritually in the soul it is a token that these waters which are called living never entred therein Vers 16. Awake O north-wâ—…d and come thou south blow upon my garden that the spices thereof may flow out Let my beloved come into his garden and eat his pleasant fruits Upon the Churches humble and thankfull acknowledgment that all the graces or goodnesse that is in her or any member of hers flowes onely from him as the full fountain and the inspiration of his holy Spirit Therefore our Saviour in the first part of this verse sendeth as it were his Spirit more plentifully and powerfully yet to breathe upon her Such is the fruit of thankfulnesse for benefits received and the right using of the same as it is said habenti dabitur And in the second part of the verse is the Church's invitation of Christ upon this increase of his grace in her to receive aâ—…d enjoy the holy fruits thereof In the first part then of this verse we have 1 The mission of the holy Ghost to his Church under the name of north and south-wind 2 The work of the Spirit which is Inspiration under the word of blowing on hisgarden And 3 The end wherefore that her sweet fruits of holy obedience may more abound and her heavenly grace may more be manifested under these words That the spices thereof may flow out Having then spoken before why the Church is compared to a garden and in this place is called His garden both by right of creation and acquiâ—tion at a deer rate We have to consider 1 Why the Spirit that blowes on this garden is compared to winde to wit because of alike properties 1. The wind has a purging power of the aire and therefore is called Nature's fan and so has the Spirit to purge and cleanse the soul 2. It has a cooling quality and so has the Spirit both to abate burning concupiscence and to comfort the scorching of trouble and temptation or Satan's fiery darts 3. It has a clearing property dispersing clouds and causing serenity and so has the Spirit to disperse the clouds of temptations and make fair weather in a perplexed conscience 4. It has a piercing force being subtle and searching through every narrow cranie and so has the Spirit as we see Act. 2. 37. 5. It has a thawing quality and so has the Spirit to thaw our frosty and cold hearts and dissolve them as it were into a flood of tears 6. It has also a drying and ripening property and so has the Spirit to dry up the filthy issue of our sinfull humours and ripen us like wheat for the Lord's harvest Next there is two winds here spoken of or a wind from two arcts the North and South-wind which though they seem contrary one to another yet herein they agree that both are necessary for the garden and Church of Christ The North-wind then first is cold sharp and nipping and the South-winde warm comfortable and cherishing Even so the Spirit sometimes humbles and makes one like a low valley and sometimes raises the soul with comfort and makes it as a high mountain or as is said Psal 107. 26. sometimes they mount up to heaven and again they go down to the very depths And to this end is God's wisdom suitable in the outward means some being Boanerges's to cast down and some the sons of consolation to raise up that by and in these ordinary means the Spirit may blow accordingly The method also is to
and poysonable fruits of a wicked life and conversation which showes how rare Gods gardens are and how plentifull Satan's are in the land 4. Though the soul be already made the Lords garden and though it be both planted and watered with his heavenly graces yet we see that the spirit of God must also blow thereon that her spices may flow out which showes that we need not only quickning grace to put life in us at first and to have our hearts purged and planted with grace but likewise exciteting grace and so grace upon grace in a daily supply to rouse up draw forth and actuate that grace which we got at first 5. This blowing on the garden is that her spices may flow out which teaches us that it is not enough to be good or have goodness in our selves but it must be Emánant and flow out like the gaining with the talents and shining of the wise virgins Lamps and as our Saviour commands Matth. 5. to the benefit of others 6. Likewise as this should teach all Christians who would be good instruments in church or polity if they would have their gifts like spices to flow out for the good of others that then they should first be carefull to be well stored within with such themselves so specially pastors should be so who both in the fulness of the blessing of the Gospell by word and in adorning that holy calling by an exemplary singularity of life should make their spices or holy gifts and graces flow out that as lights on a candlestick they may shine in both to all who are vvithin the house 7. Christ makes his spirit first breathe or blow on his garden and then she invites him to come and eate of the fruits which this breathing has produced So that we see that first Christ by communicating grace to the soul he beginnes and then that his grace in the hearts of his Elect is not in vain but efficacious and operative to the producing of good and holy fruits 8. We see that Christs garden is a fruitfull garden which brings not forth only leaves of verball profession or fair-promising blossomes of good hopes of fruit but fruits themselves and as our Saviour showes much fruit Ioh. 15. 5. 9. These fruits are called his fruits for the reason aforementioned so that this is the humble disposition of all the truly godly that as David acknowledged 1 Chron. 29. 14. that he and his people had given to the Lord for the preparation of his temple only vvhich was his own even so they acknowledge that any fruits of godliness which they are able to bring forth is only from his meer grace and in so farre as they are good they are his work only so farre are they to ascribe any thing to themselves or to their own merit free will or the like 10. These fruits are called his pleasant fruits or fruits that are pleasing to him which showes not only what is the care and should be of all good Christians in all their vvaies and works to please God but also if the good fruits of a holy conversation be pleasing to God that on the contrary the evill fruits of a wicked life must be and are displeasing to him provoking his wrath as we see Isay 5. c. and his heavy judgments upon a Land Finis quarti Capitis Soli deo gloria CHAP. V. Vers 1. I am come into my garden my sister my spouse I have gathered my Myrrh with my spices I have eaten my Hony-comb with my hony I have drunk my wine with my milk Eate my friends drink yea drink aboundantly O beloved IN this Chapter we have 1. How readily Christ answers the former invitation of his Church to come into his garden and eate his pleasant fruits 2. Is set down the Churches falling asleep into the slumber of a dangerous security out of which our Saviour takes pains to awake her 1. By his voice knocking and calling upon her to arise and open to him to whom she returnes a carnall and worthless excuse 2. By putting in his hand by the lock of the dore the successe whereof is set downe that her bowels were then moved for him Whereupon ensued a further progresse in seeking him 1. By rising up 2. By opening to him But he had withdrawne himselfe 3. By seeking him and calling upon him the successe whereof notwithstanding was that she could not find him nor gave he her any answer 4. By going yet furder and seeking him thorow the city as Cant. 3. 3. The successe whereof was worse then the former she not only found him not but she was wounded by the watchmen and the keepers of the walls took away her vaile from her 5. By giving a charge to the daughters of Jerusalem if they found her welbeloved that they would tell him that she was sick of love In the third part of the Chapter followes upon the occasion of this her charge to them and their asking of her what her welbeloved was more then another's beloved that she so charged them her description of the excellency of her welbeloved his beauty and good parts In the words then of the first vers we have 1. His declaration how readily he obeyed his Churches invitation to come into his garden and eate his pleasant fruits and 2. His invitation of his friends to eate likewise and to drink with him In the declaration we have 1. The styles that he gives her of sister and spouse as he did before c. 4. v. 9. whereof we have spoken Next by this variety whereof he speaks of Myrrh spices hony wine and milk is understood the variety of the graces of Gods spirit bestowed upon his elect to his own glory and their salvation and the sweet fruits and effects thereof wherein he delights and has a complacency as those have who eate that which is sweet and delicious and drink wine or such pleasant and comfortable liquors Secondly he invites here his friends to eate and drink likewise that is the other godly so called Joh. 15. 14. whose delight and rejoysing in the obedience of their fellow members is called here eating and drinking therefore sayes our Saviour let your light so shine before men Matth. 5. That they seeing your good works may glorifie God your heavenly father The godly then are called his friends and he theirs Cant. 5. 16. 1. as between Jonathan and David because of mutuall and intire affection 2. Because of comfort of one anothers company Gen. 14. 14. 3 Because of the hazard that they will undergo one for another of their very lives 4. Because of the rejoysing mutually of one in anothers good and condoleing in like manner of their distresse as we see in David and in Jobs friends 2 Sam. 1. 26. 5 Because of the care they have to pleasure one another and to eschew what may displease or break friendship between them Observations 1. Out of this readiness of Christ to yield to the
that her sleep was not like a deadly lethargy or that her heart or conscience in that sleep was like Nabal's which died within him altogether but she retained the life of grace still in her soul and that seed remained in her whereof John speaks because she is born of God 1 Joh. 3. 9. the work of which new-birth can never be extinguished which is a singular comfort and which we have confirmed unto us both in the old and in the New Testament Jer. 32. 40. Rom. 11. 29. 1 Pet. 1. 5. Joh. 10. 29. Rom. 8. 30. and Phil. 2. 13. c. Which perseverance in grace and estate thereof they have onely from God and his Spirit moving on their hearts as he did in the Creation on the waters and who keeps the seed of grace in them and them by it from full and finall falling away Indeed they may be sometimes sore wounded and shaken as Peter was for their humiliation but not quite destitute of saving grace Vt majorum etiam ruina sit minorum cautela As also by sin the act of grace for a time may be restrained as of repentance and such other holy duties as Psal 119. 59. is mentioned which we see to have been the time of David's security but the habit of grace can never be lost because it is not acquired but infused by him whose gifts are without repentance As likewise some degrees of faith love zeal repentance and the like may be lost but not all faith all love all zeal c. for the seed still remains because of the new birth Followes next to the Churches acknowledgment of her security wherein she lay Christ's carriage and care to awake her out of the same which is by his voice which she knowes and acknowledges to be the voice of her beloved the particulars whereof are these 1 His compellation of her 2 His petition and 3 The reasons thereof First then our Saviour useth his voice to awake her out of this her security not immediately uttered but mediately in the ordinary exercise of the holy Ministry whom whosoever hears they hear him contra and by this his voice in the mouths of his holy Prophets Apostles and faithfull Pastors has he called upon his Church and awaked her from time to time when like the wise Virgins she has fallen asleep which is his singular kindnesse towards her when he so awakes her that she should not be surprised by her spirituall enemies or perish with the wicked world This is likewise to be remarked how the faithfull even in this their sleep can discern and tell that when his Word is truly preached it is the voice of Christ which they hear and that doth call upon them according as he saies Joh. 10. 4. That his sheep know his voice and will not follow a stranger but flee from him for they know not the voice of strangers They have therefore a discerning judgment which the Romanist's deny to God's people and are not like many who halt between truth and idolatry and will tell that they know not which is the true religion or the voice of Christ nor cannot judge thereof when every sect and profession boldly affirms that they have the truth on their side and therefore cannot resolve with themselves to whom to adhere Surely such do plainly professe that they are void of God's Spirit who by the gift of discerning and rule of God's Word cannot â—ry the spirits nor like Christ's sheep know the voice of Christ Next she attributes to the voice of her beloved knocking as we see in like manner Rev. 3. 20. which showes not onely the earnest desire that Christ has of our salvation calling and knocking at the dores of our hearts that we may open to him and that salvation may come into our house but also this showes the power of Gods Word as it is called the power of God unto salvation to all them who believe Rom. 1. 16. the preaching whereof is as it were the very hand of God knocking at the dores of his Elect and making them to hear and open to him the everlasting gates of their souls that the King of glory may enter in Psal 24. Again it is to be remarked that she saies It is the voice of her beloved that knocks who is indeed dilectus deo ut filius angelis ut dominus hominibus ut salus beloved also justly 1 For excellency of beauty vers 10. being the Sun of righteousnessâ— and fairer than the children of men Psal 45. 2. like the rose of Sharon and lilly of the vallies Cant. 2. 1. And 2 For liberality of bounty who not onely gives us all good things but has given himself to us and for us to the death of the crosse and as Psal 84. 11. who is the giver of grace here and of glory hereafter Therefore worthy is he on whom we should set our love whereby we shall reap these benefits 1 The assurance of his love to us and election of us 2 This like Moses's Rod will devour up all sinfull love 3 As Iacob's to Rachel it will facilitate our obedience and hardest sufferings 4 It will most enforce us of any motive to love our neighbour as we ought And 5 assure us of that estate wherein faith and hope ceasing our love onely shall remain and be perfected in heaven In the particulars of this voice of her beloved we have 1 His compellation of her which is by divers titles My sister my love my dove my undefiled of all which we have spoken before Onely herein this is remarkable that he gives her these titles even in her infirmity while she is lying now in the sleep and slumber of carnall security and has the dore of her heart closed as it were upon him which showes what affection he bears to her or to any soul wherein a love to him remains though having many infirmities according to which as the Psalmist saies the Lord deales not with us nor rewards us according to our iniquities Psal 103. 10 13 But as a father pittieth his children so the Lord pittieth them that fear him Secondly in this speech of our Saviours we have what he desires of her which is to open unto him as Naaman's servants said unto him 2 King 5. no great matter to perform especially to so great and good a Lord who had come to her dore so kindly had waited on her so patiently and was to benefit her thereby so abundantly as he said to Zacheus as to bring salvation to her house In which suit of opening we have to consider 1 What this imports 2 If we have power to perform this 3 The motives which should induce us And 4 The manner how to perform the same First then this imports that our hearts by nature and in the estate of security are closed against God ready patent to admit and let in Satan's suggestions and 10 harbour the thoughts of vanity worldlinesse or wickednesse but not so
patent to let in Christ Jesus in the power of his Word and operation of his Spirit Secondly we have no power or ability of our selves to perform this duty till he who has the keyes of David who opens and no man closes and who opened the heart of Lydâ—a with his word Act. 16. 14. put in his hand by the hole of the dore as vers 4. and by the efficacy of his Spirit concurs and enables us to do what he directs for without him we are able to do nothing Therefore sales Ephraim Surely after I was turned then I repented therefore turn thou me O Lord and I shall be turned Jer. 31. 18 19. c. Thirdly the motives which may induce us to open to him are many for 1 He opened the heavens and came down to suffer the death for our sake that he might open to us that heavenly paradise that was shut before against us 2. he opened in his Ministry as that incarnate word the good will of God to us for our great comfort 3. He opened not only his hands and stretched-out armes on the crosse calling on all weary and loaden to come unto him but his very heart likewise ut paterent viscera per vulnera 4. He opened the grave and rose therefrom to give us comfort that it had lost it victory 5. He opened the heaveâ—s and ascended in our nature to sit there at his Fathers right hand in glory and there to prepare a place for us and be our mediator 6. He opens the heavens to our prayers and at death to our soules or persons and daily he opens his hand and fills us with his blessing and every living creature which is appointed for our use or comfort And therefore for these reasons and many more should not we open to him when he comes and knocks at our dores Fourthly the manner how we ought to open the dore of our heart to him is 1. Timely for we know not how long he will stand and knock as we see in this place and if we open not unto him readily and timely how soon he will depart and it cost us great pains before we find him againe neither know we how long our eyes shal be open unclosed by death and the grave be opened for our bodies and Hell for our soules if we prove obstinate 2. We should open joyfully rejoysing that he who is salvation should come to our house as Elizabeth rejoyced when the virgin Mary came unto her and Jacob was over-joyed when Joseph came to meet him Gen. 46. 30. 3. We should open unto him widely enlarging our hearts with the full bensell of our desires after him and a full resolution to obey him in all his commandements therefore we are bidden lift up those everlasting dores of ours that the king of glory may come in Psal 24. or cast them wide open after the manner of receiving such great personages 4. We should open to him wisely having purged and prepared the houses of our hearts before as we see Gen. 24. 31. and the upper roome was for him wherein he did eate the passover lest otherwise when we have opened the dore if he see but like a filthy and stinking dunghill he disdaine to come under so unworthy a roof Next to the action the person to whom she should open is to me sayes her beloved an emphaâ—ick word indeed and as Ezekiels wheels were full of eyes this also is full of motives or perswasions to Me then who is thy only Saviour and is come for that end Isay 61. 2. and who would not open to such to Me also who is thy king thy Priest and thy Prophet thy brother thy beloved and bridegroom c. Therefore as Laban said to Abrahams servantâ— Come in thou blessed of the Lord why standest thou without Gen. 24. 31 So should we say when he comes to our dore yea as Lot pressed greatly upon the two angels that came unto him Gen. 19. 3. and as Lydia constrained Paul and those that were with him to come within her house Act. 16. 15. So should we by importunity of fervent prayer and earnest desire presse hardly upon our Saviour in like manner to enter and come within our hearts and dwell therein here that we may dwell with him for ever and ever hereafter Which if we have done we may know by these two marks and evidences 1. As the graves at Christs death when they opened they sent forth their dead Matth. 27. 52. Even so will a soul that opens to Christ send forth all dead works of obedience to sinne or Satan forsaking the same as Solomon sayes he that confesses his sinnes and forsakes them shall have mercy 2. As the earth in the spring and in the month April that hath it name from the earths opening it self brings forth pleasant and sweet flowers even so when the heart is opened to Christ it will bring forth the sweet odoriferous flowers of prayer praise of a Christian practice godly thoughts godly words and godly deeds The reason why he is so earnest with her by so many compellations as motives to open unto him is 1. The great paines he has taken in coming to her in the very night time which ordinarily is appointed for rest 2. The great patience and long suffering he has used waiting on her till his head was filled with dew and his locks with the drops of the night The similitude is drawn from hence as if a lover should go farre in the night time and indure great pains and other inconveniences to visit her whom he loves so dearly And indeed unspeakable are the pains sorrowes and sufferings that our Saviour has indured for us and great also yea wonderfull is his long suffering patience waiting for our repentance frequent likewise has his calling been upon us and his knocking at the dore both of our hearts and eares and yet Who may say that all these have prevailed or that he has opened his heart unto him And therefore all the former serves the more to aggravate our guiltiness and great unkindness unto him But some may say does not Christ alwais dwell in the hearts of the regenerate how is it then that he calles and knocks to let him in Whereunto I answer that there be degrees of the measure of grace whereby Christ dwells in his Elect as was in the blind mans recovery of his sight whom Christ cured and savv men at first only like trees So that Christ dwells in those who have but the least spark of a true and lively faith but he knocks to have them to open the dores of their hearts wider and to receive him after a fuller manner Observations 1. We see here how changeable the estate of a Christian is in this world before the Church vvas rejoysing and inflamed with a fervent zeale and love of Christ inviting him to come to his garden and eate his pleasant fruits all which now seems to be smothered and vvhen
so we must not consult with flesh and blood which will furnish so many shifts and carnall excuses but take heed to his voice who calls and knocks and as the Father spake at Christ's baptism from heaven hear him and obey 2. We see how strong is carnall corruption and remnants of sin in the regenerate to hold Christ at the dore and to sleight his voice calling on theâ—… to open and therefore how much more stronger is the same in the unregenerate and it is no marvell that they open not unto him and disobey his voice 3. These excuses she sets down by way of self-accusation that he proving so kind to her in his comming calling compellation yet she should have served him so unkindly which teaches us in like manner to search our selves as the Prophet exhorts accuse and condemn our selves that judging our selves here and confessing our unkindnesse to so kind a Lord we may not be judged hereafter Vers 4. My beloved put in his hand by the lock of the dore and my bowels were moved for him Here the Spouse subjoynes to the confession of her own unkindnesse to her beloved his constancy of kindnesse notwithstanding unto her that although she kept the dore still yet shut and made needlesse excuses that she could not open to him yet though he withdrawes himself from her for a while he will yet leave that behind him that shall raise her and make her at last open and seriously seek him and this she calls The putting in his hand by the hole of the dore the effect whereof which it produced was That her bowells was moved for him This hand is the operation of his Spirit as we see it called Act. 11. 21. which concurring effectually with his voice formerly spoken of by the small entry of grace which was left in her heart like a lock hole maketh such a strange alteration in her from that which very lately she was that her bowells presently begins to be moved for him and thereafter she rises opens and seriously seeks after him By which moving of her bowells for him is meant her serious grief and repentance for her former security and repulse and not making right use of the means of grace together with an earnest desire now a love and a longing for him which makes her hereafter to rise open and laboriously seek after him The like of which speech of the moving of the bowells we have Jer. 4. 19. and 31. 20. signifying griefe of heart and an inward disquiet Observations 1. We see here God's gracious goodnesse who never leaves his own fully nor finally which is the cause of their perseverance and that they never leave him neither fully nor finally 2. The difference between the hearts of the regenerate and unregenerate is this The unregenerate their hearts are altogether closed against Christ for in them all is flesh and no spirit but the regenerate their hearts have still some entrance patent as it were a lock-hole for Christ to put in his hand and which the Apostle calls The seed that remains in them and in their worst estate albeit they have much flesh yet they have some spirit 3. For awaking any soul out of security or working true conversion the hand of God must concur with his voice and the power of his Spirit with the ministry of his Word else all Paul's planting and Apollos's watering will be in vain Therefore it is said that while Paul was speaking The Lord opened the heart of Lydia Act. 16. 14. see also Act. 2. 41. that she attended to those things which were spoken by Paul Which should make us at all times to incall for the Spirit but specially when we hear his Word 4. We see here the piercing power of God's Word when the Spirit concurrs with it entring into the very bowells and making a strange motion and change there as we see it made Act. 2. 37. in three thousand converts at once and therefore is compared to a two edged sword that pierces more sharply even to the dividing assunder of soul and Spirit and of the joynts and marrow and is a discerner of the thoughts and intentions of the heart Heb. 4. 12. 5. Whereas she saies that her bowells was moved we may perceive that true repentance begins at the inwards of the heart and soul and makes a change first and a commotion there therefore sales David Behold thou desirest truth in the inward parts and in the hidden part thou shalt make me to know wisdome 6. She saies that her bowells was moved for him or for his offence and her unkindnesse to him which showes another property also of true repentance that under the greatest calamities or corrections that comes from the hand of God upon his own children it is still not for these calamities that they sorrow or are chiefly grieved but in a holy indignation at themselves and for the offending of so good and gracious a God against whom they have sinned Vers 5. I rose up to open to my beloved and my hands dropped with myrrh and my fingers with sweet smelling myrrh upon the handles of the lock Here unto her inward grief formerly spoken of she addâ— outward acts of amendment which acts are called fingers and hands these being the instruments of action so that she staies not at the inward motions that were stirred up in her heart as many do who have some flashes of inward motions at the hearing of the Word or upon other occasions which do soon vanish like the morning dew But she arises from her warm bed of carnall security to open to her Beloved and while she puts to her hands to the handles of the lock for this end and purpose she finds that her Beloved had left by his touch or putting in his hand at the lock-hole such abundance of sweet graces like pure myrrh that wheresoever she touched her hands did not onely savour thereof but did drop with the same O happy touch of his without which what would become of us or what duties were we able to perform to his glory or our good without him Observations 1. We see that true repentance is a rising from sin and security to holinesse and a godly watchfulnesse therefore saies the Apostle exhorting thereto Awake thou who sleeps and rise from the dead and Christ shall give thee light Ephes 5. 14. And as he who rises changes the posture of his body and quits the place and condition wherein he did formerly lye asleep even so he who truly repents changes the posture of his soul from an earthly and sinfull disposition to a heavenly and quits his former manner of conversation and company and that delight which he had to lie in carnall security 2. We see that true grace and the gift of conversion is ever progressive and practicall and therefore from the moving of her bowells within her she comes to rising and to open the dore to her beloved 3. An evidence of Christ's comming
to any soul in mercy or any saving and comfortable touch of his such as the Leper found Matth. 8. 3. is that he leaves ever a sensible sufficiency of svveet and savory grace behind him which not only like oile or ointment supples more and more the former stiffe heart and vvill and removes all impediments of his debarring any more but likevvise inables to action and makes all the actions of our Christian obedience and indeavours to be acceptable to God like svveet smelling Myrrh or incense and where this svveet smelling grace is not left and that the plenty thereof in the soul kyths not in the hands or practise of the life it is a token that to such an empty soul thereof Christ as yet never came in mercy 4. These shovves to our comfort that Christ never totally deserts an elect soul but howsoever he vvithdraw himself yet he leaves that behind him vvhich if we find despaire not if vve seek him of his returne or our finding him for the Myrrh of his grace vvhich he left behind him and that holy desire of seeking after him and of opening to him as Joseph and Mary sought after Christ vvhen on the vvay they missed him is a pledge of after finding him vvhom our soul loveth Vers 6. I opened to my beloved but my beloved had with drawn himself and was gone my soul failed when he spake I sought him but I could not find him I called him but he gave me no answer In this verse is set down the evidence of a furder degree of grace yet in the spouse of Christ but a dolorous disappointment For 1. She opens now to her beloved but he was gone 2. She seeks him but she could not find him and 3. She calls or cryes upon him but he did not answer which is one of the greatest griefs and temptations that can be to a sensible and godly soul as we may see Psal 22. 1. and Lam. 3. 8. c. But it may be asked seeing Christ alwais dvvelleth in the faithfull how can it be said that he had withdrawn himself and was gone especially seeing he is present by the graces of his holy spirit the evidence whereof we see in these her actions Whereunto I answer True it is that she could not repent nor rise open to him or seek and call after him as she does unlesse that he were present and wrought these things in her who sayes Without me yee can do nothing for all these things proceed from his grace and yet she had not that lively and comfortable sense of his presence which she had sometimes as before found c. 2. 4. and 3. 4. and now earnestly longed for as David did after the joy of the Lords salvation Psal 51. and after the Lords presence as the Hart panteth after the water-brooks Psal 42. Neither let the want of this feeling of Gods presence seem strange to God's children in their spirituallâ— desertions for a time seeing they see that the same has been incident not only to Gods dearest Saints which has made them so to complain as we see in the Psalms and else where but likewise to Christ Jesus the sonne of God their head and God himself coequall coeternall and coesâ—entiall with the Father who notwithstanding of that indissoluble union between his two natures which never could be separate yet this withdrawing of the comfortable sense of the divine nature from his humane upon the crosse was such that he cryed out my God my God why hast thou forsaken me Subtrahendo visionem non dissolvendo unionem Under which sense of his withdrawing she sayeth My soul failed when he spake to wit when so lovingly he invited her to open unto him so that the vvord then presently spoken took not present effect as it usually does not in many hearers but novv after she had fallen in this temptation of desertion it doth and thereby her conscience is checked as Reubens warning of his brethren concerning Joseph did in the time of their feare and agony Gen. 42. 21. and vvhich is one of the fruits to a godly soul of spirituall desertion or rather an end vvhy the Lord layes on them such distresse of mind that they may call to remembrance under the same their former sinnes vvhereof as yet they have not truly repented or been humbled for and the vvarnings and threats of Gods word against the same vvhich they then neglected Next she declares that although upon her opening to him he had vvithdrawn himself and was gone yet she faints not in weldoing nor gives over but seeks him and although she found him not yet still she insists like the Cananitish vvoman or importunate vvidow and calles upon him but he answered not vvhich action of seeking of Christ what it is and hovv to be performed c. we have already shown chap. 3. 1. As also spoken of the like successe in the same place vvhere it is said that she found him not And as for this other of calling upon him it is to be understood of prayer vvhich frequently in Scripture is termed a calling upon God as vve see 1 King 8. 52. Psal 50. 15. 4. 1. Job 27. 10. Act. 7. 59. and else where and is to be performed 1. In faith Matth. 21. 22. 2 In humility vvith the poor Publican and as vve see Gen. 18. 27. 3 In fervency vvith Moses Exod. 14. 15. 4 In sincerity not dravving neer only with our lips but with such a heart as Psal 51. 17. And 5. With frequency or alwais as Job speaks Iob. 27. 10. and continually as the Apostle exhorrs asking seeking and knocking like the importunate vvidow till we obtain But this is the sorrow of the soul which I may call the soul of sorrow that she sayes that he made her no answer which seemes to be contrary to his promise Psal 50. 15. and Ask and yee shall get seek and yee shall find knock and it shal be opened unto you Whereunto I answer that this not answering was the not manifesting to her sensibly his presence as she desired and yet even while she was calling for his presence she did secretly enjoy the same else she had not been able to rise open seek him and call upon him so constantly as she did which is a great comfort to any soul under desertion that as long as they have a desire and longing after Christ bewaile his absence â—…nd the spirit of prayer and invocation and the grace of constant seeking after him without giving over assuredly although to their sense and feeling he have withdrawn himself yet he is not gone and though awhile he stand as it vvere behind the wall and look out at the windovv as c. 2. 9. Yet he shall come in the end and sensibly for their comfort he shall manifest to them his presence as Joseph discovered himself at last to his brethren and as Jacob was sure as long as he held the Angell that he should get the blessing so
We see by the march of these Chariots the manner how we should come to Christ when he comes to us to wit not lazily lingringly or slowly but as Psal 110. 3. willingly in the day of his power cheerfully and speedily as his will is done in heaven which made the Spouse to say Cant. 1. 3. Draw me and we will run after thee as likewise David I will run the way of thy commandements vvhen thou hast enlarged my heart Psal 119. Vers 13. Return return O Shulamite return return that we may look upon thee What will ye see in the Shulamite as it were the company of two Armies Some think these words to be the speech of the Church's friends exhorting her to conversion that with rejoycing they might look upon her as one that had returned from her straying and in whom may be seen the battle between the flesh and the Spirit so long as she is in this life like two Armies militant each one against another Others take this to be Christ's speech to his Spouse now after her conversion when he has manifested himself unto her who in the time of his desertion of her before had gon abroad and painfully sought him vvhere-ever she might find him Cant. 3. 4. and therefore now he bids her return as she had done before when she found him to her own home promising his comfortable presence with her hereafter and that he would look upon her lifting up upon her as David desired the light of his countenance Psal 4. 6. And therefore the style that he gives her suitable to this work of his mercy is Shulamit from Shalem from whence Jerushalem which signifies Peace because he was to speak peace now to her formerly distressed conscience and to say to her soul that he was her salvation Wherefore also is subjoyned that which is to be seen in this Shulamite and in the whole progresse of the Lord 's dealing with her to wit as it were the company of two Armies his manifold mercies victorious over her many miseries Observations 1. If it be the speech of the Church's friends in that sense that is first spoken of we may see that it is the christian duty of every one and especially Pastors Isa 2. 10. Mica 4. 1. to stir up all who concerns them to serious repentance Hos 6. 1. and if they see that work of grace in any to rejoyce with the holy Angells greatly therein Luk. 15. 10. 2. In the godliest who are converted there is no perfection here but as the Apostle professes of himselfe a battle as of two Armies between the flesh and spirit Rom. 7. and 1 Cor. 13. 9 10. Therefore none should ascribe perfection to themselves as the Pharisees did and Papists do of whom it may be said as Prov. 30. 12. but should do as Phil. 3. 12. and acknowledge as Prov. 4. 18. and Heb. 6. 1. 3. If it be Christ's speech to his Spouse in the latter sense after her conversion bidding her as David saies to his soul return to her rest and former tranquillity or peace in him which she had wont to find Isa 54. 6 7 8. then we may see that though for a time he hide his face and his Saints are disquieted yet at last he will speak peace unto them but let them take heed that thereafter they return not to folly Psal 85. 8. 4. Where it is said That we may look upon thee we see the delight that Christ has in the godly and in that beauty of his spoken of Psal 45. 13. Ezek. 16. 14. Psal 110. 3. which he communicates to her delighting to look upon such a soul as upon a most beautifull and love-ravishing face 5. The tripling of the word Return showes his earnestness either of the conversion of a soul as he said of Jerusalem How would I have gathered thee c Or that she should perform any duty that tends most to her own good and welfare Finis sexti Capitis Soli Deogloria CHAP. VII Vers 1. How beautifull are thy feet with shoos O prince's daughter the joints of thy thighes are like Jewels the work of thy hands as of a cunning workman THe parts of this Chapter are two In the first to the Tenth verse is set down a further description yet of the Churches graces by a commendation of her from her very feet upwards to her head and all the parts of her body farre different from her naturall condition Ezek. 16. And in the second is set down the mutuall delight and desire each one to another which is between Christ and his spouse In this first verse then beginnes her description wherein 1. We have how she is styled O Prince's daughter commending her thereby from her noble race as she is likewise called Psal 45. 13. This not being by her first birth or nature whereof is mention made Ezekiel 16. 3. but by her regeneration and grace whereof we have the description Joh. 3. 5. and 1. 13. God who is the King of kings being her father Christ Jesus being her elder brother the glorious Angells her servants and heaven being her inheritance Heb. 1. 14. Next to her style which he gives her he beginnes her commendation from the beauty of her feet with shoos whereby is signified her holy walking as David speaks in the paths of righteousness and wayes of Gods commandements Psal 23 and 119. for then only are her feet beautifull in Gods sight with that beauty of holiness spoken of Psal 110. 3. and 29. 2. Whereas when men depart and go astray from the Lords precepts because of the pollution of sinne and their walking in the crooked wayes thereof their feet are most filthy and void of all beauty Isay 59. 7 8. Next her feet are said to be beautifull with shoos whereof mention is made Ezek. 16. 10. and which are expounded by the Apostle Eph. 6. 15. to be the preparation of the Gospell of peace in the true knowledge holy profession and sureable obedience whereof while she walks constantly her feet are truly said to be beautifull with shoos as theirs also are said to be on the mountaines who bring the glad tydings of peace Isay 52. 7. Now there may be a threefold or fourfold reason why her feet behoved to be shod with shoos 1. Because being of so noble a birth and spouse also to so great a King it were not suteable to her birth nor place to go basely or barefooted but to have her feet shod yea beautifull with shoos as all the rest of her body is said to be richly adorned 2. Because of the way wherein she walks being not only narrow but likewise rough and rugged through the many sharp and thorny crosses and other difficulties which Satan casts in to discourage her into the way of godliness against all which she is armed and prepared being thus shod with the preparation of the Gospell of peace and shrinks not but treads them all down being in all these as sayes the
to another for their mutuall help strength or establishment most willingly and readily they ought to performe 5. Whereas she sayes What shall we do we see that it is not enough onely to wish good to the faithfull or as James sayes to show our charity onely by words Jam. 2. 16. but as the Psalmist sayes to the Lord Do good unto Sion Psal 51. 18. even so we should do good to the faithfull and both our faith and charity should be seene by works for as the body sayes the Apostle without the spirit is dead even so is faith which is without works 6. She sayes What shall we do for her in the day that she shal be wooed or spoken for whereby we see what the preaching of the Gospell is to wit even like Abrahams message by the steward of his house concerning a wife to his sonne Isaac even a wooing of a spouse and preparing her for Christ And therefore 1. When ever we heare Gods word we should consider what is intended therein and accordingly attend thereto and count it our greatest happiness if it produce this effect upon us as to woe and winne us to Christ And. 2. This should be the scope of all faithfull pastors not to woe people or wed them to themselves by gaining their applause or seeking their own estimation but to woe and wed them to Christ as was the Apostles practice and of all true pastors 2 Cor. 11. 2. Qui non quae sua sed quae Christi quaerebant aliis que planctum non sibi plausum movebant 7. It is said in like manner In the day that she shal be spoken for to show us thereby that there is a day that the Lord has appointed for the conversion of such as belong to him as we see in the parable of those who were called to the vineyard at severall houres Matth. 20. And in the conversion of the thief upon the crosse and of Paul when he was a persecutor wherefore we should neither despair of the conversion of any though a most wicked Manasseth or an Idolatrous heathen see Ezek. 16. as all the Gentiles were yea Abraham himself before his calling out of Vr of the Chaldeans for we know not the day when they may be woed and wonne unto Christ Neither should we our selves let such a precious and happy day passe when it comes unmade use of the same lest if we do so as we see Pro. 1. 28. and in the example of the foolish virgins a day of distresse and destruction come upon us wherein though we call and knock he heare us not nor make us no answer 8. Last of all seeing the Church of the Jewes had this care and love to her little sister the Church of the Gentiles and that by the Ministry of the holy Apostles who were Jewes by nation the Gospell of grace was convoyed to her It is our part now to be as loving and carefull for our elder sister and as earnest with the Lord in her behalf for her conversion and inbringing who was the naturall olive and cut off by her unbelief onely for our behoof as she was for us when vve vvere vvithout and aliens to the Common-wealth of Israel Vers 9. If she be a wall we will build upon her a palace of silver and if she be a dore we will inclose her with boords of Cedar Followes here Christs answer and resolution to the former question saying If she be a wall that is vvell grounded on that foundation mentioned Ephes 2. 20. of the prophets and Apostles and described also Rev. 21. 14. And be built up or edified in the truth of salvation as we see Eph. 4. 12. we that is Christ inwardly and effectually by his grace and her sister Church of the Jewes outwardly and Ministerially by the vvord will build upon her a palace of silver that is we vvill further and promove in knowledge and grace and in the grouth thereof that so she may be a fit and glorious habitation to God through the spirit as we find mentioned Ephes 2. 22. Silver noting here the excellency purlty and durableness of this palace not being of combustible matter and richly decked and adorned with the graces of Gods spirit And if she be a dore or gate that as is said Psal 24. 7. the king of Glory may come in thereat or cast open for calling and admitting others as is said Isay 60. 11. Therefore thy gates shal be open continually they shall not be shut day nor night that men may bring to thee the forces of the nations and that their kings may be brought And againe Isay 26. 2. Open yee the gates that the righteous nation that keeps the truth may enter in then sayes he vve vvill inclose her about vvith boords of Cedar vvhich vvas a sort of wood that vvas used in the fabrick both of the ark as the most precious and durable wood as also in the building of the Temple of Solomon and therefore fitly here applyed to the Christian Church she being the habitation of the Lord by his spirit and the Temple of the true Solomon and of the Holy Ghost to denotate thereby the precious and durable endowments of the gifts of Gods spirit vvhereby he was to adorne and fortifie her and vvhich by the Ministry of his servants he was to bestow upon her Observations 1. We see that the Church of Christ and every true member thereof should be like a wall not wavering but stable in the truth and therefore should not be carried about with every wind of doctrine but be rooted in the faith as they are exhorted Coloss 2. 7. that so like the house by the wiseman built upon the rock Matth. 7. 25. they may stand against all assaults and as is said Colos 1. 11. they may be strengthned with all might and for that cause they should labour for the love of the truth vvhich because some received not sayes the Apostle that they might be saved for this cause God sent them strong delusion to believe a lie 2 Thess 2. 10. 2. We see the straightness of the communion of the Saints amongst themselves that as the Psalmist calleth Jerusalem a City that is compact together Psal 122. 3. so here they are compared to lively stones compacted or as the Apostle sayes fitly framed Eph. 2. 21. And firmly builded into one wall by the unity of one faith and the cementing of the bond of love and of one spirit vvhich they should keep fast vvithout schism or rupture that peace may be within the Church her vvalls and prosperity within her palaces Psal 122. 7. Which how good and pleasant a thing it is the Psalmist declares Psal 133. 1. 3. We see as in the parable of the gainers by their talents that to them who have solid and true grace more shall be given and therefore sayes our Saviour here If she be a wall already vve will build a silver palace upon her Wherefore this should teach
who were called to labour in his vineyard Matth. 20. But the keepers of Solomons vineyard did keep and dresse it in his absence whereas the keepers of Christs vineyard can do nothing unlesse he be present and a coworker with them Next the keepers of Christs vineyard they shall indeed receive a reward for their labours yea a very great one as Daniel showes and the Apostle declares but this cometh from the Master of the vineyard himselfe who promised it but not from shareing in the fruits of the vineyard 1 Cor. 3. 9. Dan. 12. 3. 1 Cor. 3. 8. 2 Tim. 4. 8. Observations 1. We see here by Christs reaping alone the fruit of his vineyard which onely she brings forth to him how faithfull his Church is as a chaste spouse who will not give the glory which is due to him to no creature in heaven nor in earth Isay 42. 8. Psal 115. 1 Faâ— lesse will she ascribe that which is his to her self or her own merit 2. Whereas Christ sayes of his vineyard that it is alwaies before him and he consequently present with the same we may see how blasphemous that doctrine is of the Roman Church and of that beast or head thereof horned like the Lamb but speaking like the Dragon who affirmeth himselfe to be Christs vicar on earth as if he himselfe had deserted his Church and let out his vineyard onely to him as Master thereof who indeed under pretence hereof shareth a large part of worldly possessions which he calles Peters patrimony and has coming in unto him daily thousands of silver 3. Seeing he sayes that his vineyard is alwaies before him whose eyes are like a flame of fire ever looking on it this should warne us all to look narrowly to our selves and watch over our wayes seeing we have him who is the al-seeing God and the righteous judge of the whole world looking upon us whereof if we were ever mindfull it would be a soveraigne perservative to us against all sinne 2 Chron. 16 9. Vers 13. Thou that dwellest in the gardens the companions hearken to thy voice cause me to heare it In these words is set down the Churches prayer to Christ that still she may injoy his presence in this life and the comfort of his word with grace that profitably she may heare and obey the same wherein 1. She calles him O thou that dwellest in the gardens that is who constantly abides and walks in the midst of thy Church as we see him described Rev. 1. 13. The companions that is those who are thy chaste worshippers therefore called Psal 45. 14. the virgin companions that follow the kings daughter who is all glorious within they hearken to thy voice that is like the true sheep of Christ Joh. 10. 3. they hearken and embrace the sound and pure doctrine that is contained in thy word and preached by faithfull pastors cause me also to heare it whereby she professes that it is the speciall grace of God and gift of his holy spirit that opens the inward eare of the soul whereof he speakes Rev. 2. 7. And who opens likewise the heart as he did Lidia's whereby they heare his word aright beleeve and obey the same Observations 1. Out of this style which she gives him saying O thou that dwells in the garden we learne this lesson of comfort that Christ is not onely present with his Church but as husbands are bidden to dwell with their wives so he is a dweller with her 1 Pet. 3. 7. as he has promised Ioh. 14. 23. Yea an indweller in the midst of her and in the hearts of all her true members whom hereafter he shall make to dwell with him for ever in the heavens 2. We see here a true note of the true Church of Christ which is where Christs voice sounds and is heard by his sheep and virgin companions there is his true Church and they are it onely 3. As these companions hearken to his voice so she desires that in like manner he would cause her to heare it Where we may observe that it is a necessary and commendable thing to advert what we see to be good in others and to endeavour to imitate that our selves for which cause the Apostle recommends his practise in so farre as he followed Christ to be a patterne to others 1 Cor. 11. 1. 4. She seeks by prayer this speciall grace from Christ that he would cause her to heare his voice so that as all graces are to be sought by prayer and from God onely who is the giver thereof so this in particular should be sought by all such who come to heare Gods word or resort thereto conscionably Vers 14. Make haste my beloved and be thou like to a roe or to a young hart upon the mountaines of spices Last of all as she beganne this song with a prayer desiring him to hasten his first coming so she ends it with a prayer desiring him in like manner with the Church Revel 22. 20. To hasten his second coming which very like sute and in the very like words we had before Chap. 2. 17. Onely she sayes here Be like a roe or young Hart upon the mountaines of spices where she spake before of the mountaines of Bether meaning by these mountaines the heavens called mountaines for their height and the eminency of that happy estate of Gods saints there and mountaines of spices for the sweet delights and pleasures for evermore that are at Gods right hand in that place of joy Observations 1. We may perceive the difference between the godly and wicked the remembrance of Christ coming to judgement to the godly is that which so overjoyes their heart that earnostly they wish the same as the solemnity of their mariage-day and meeting with Christ when their full redemption shall then be accomplished but to the other it torments them before the time and affects them with trouble of spirit as Christs first coming did unto Herod Matth. 2 3. because then beginnes the accomplishment in soul and body of all their endless misery and easeless torments in hells fire for ever 2. Are the heavens in comparison of this valley of teares and barren wilderness of this world for sublimity of happiness and all sweet delights like the mountaines of spices O then let us loath this world using it onely as if we used it not and climb these mountaines by affection and holy desires here till we come to the full and reall fruition thereof in glory hereaster Which the Lord grant to us for Christ sake Amen Finis octavi Capitis Cantici Canticorum Soli Deo Gloria FINIS 1. In respect of Pronunciation 2. Of Application 3. Of Obsignation * Note a difference between the godly and wicked Rom. 8. 1. 1. The commonnesse of his joy 2. The right object â—ly The ground Ecce Deus siâ—lis nobis cap. 4. 9 cap. 1. 9. cap. 2. 14. cap. 4. 7.
recourse in storm or when she is pursued by her cruell enemy The midst of which golden foundation wherewith the same is paved and overlaid is Love even the Love of the Elect to him who has so loved them manifested in the doctrine of his Word whereon they rely and build their faith and confidence Last of all it is said That as this Chariot is made to him self or for his glory so likewise it is for the daughters of Jerusalem or the good of his Church and salvation of his Elect his glory being first as it ought to be the first and main end at which we should aime and his Church's good being next and the salvation of soules which we ought all to work out with fear and with trembling Observations 1. Seeing Christ comes to any person or place ordinarily by the preaching of his Word as in his triumphall Chariot then happy is that people where his Gospell is purely and plentifully preached as on the contrary unhappy is their condition when as he threatneth Ephesus Rev. 2. he removes his golden candlestick from them and as in Hosea he saies Woe be to them when he departs from them Hos 9. 2. The end why the Lord hath instituted or doth in any place settle the Ministry of his Word is His own glory and his Church's good therefore these two should be the onely ends at which all faithfull Pastors in the discharge of their charge should mainly aime at and have before their eyes 3. This Chariot here spoken of is made of the finest wood and most precious mettalls which should therefore teach Pastors to be ashamed to be as common or ordinary men in their conversations and much more to be like the basest and worst sort earthly minded unstable scandalous and corrupt and not like pillars of silver but rather of whom it may be said as Isai 1. 22. is said to Jerusalem Thy silver is become drosse and thy wine is mixt with water Vers 11. Go forth O ye daughters of Zion and behold King Solomon with the Crown wherewith his mother crowned him in the day of his espousalls and in the day of the gladnesse of his heart This is the speech of the Church to all her daughters wherein she invites them to come forth and behold Christ the true Solomon in his glory In which speech we have 1 Whom she invites And 2 Whereunto she invites them 1 to go forth 2 to behold King Solomon with his Crown 3 is set down who crowned him to wit his Mother and 4 when in the day of his espousalls and of the gladnesse of his heart And so in these words we have the end wherefore the Gospell was preached and Christ carried in his Chariot to the ends of the earth to wit that all the faithfull every where who are effectually called may behold him as a crowned and victorious King ruling in his Church by the Scepter of his Word and submission of his people wherein he most rejoyces First then Those whom the Church invites to this contemplation are called the daughters of Sion who are the same who before were called the daughters of Jerusalem and by whom are meant all faithfull believers and true Christians either persons or particular Churches for this Sion was a mount in Jerusalem and as that was called the holy City Isai 52 1. so Sion was called the Lord 's holy Mountain because of his Temple there Joel 3. 17. and did prefigure the Christian Church under the Gospell as we see Heb. 12. 22. or as the Apostle there speaketh The generall assembly and Church of the first-born which are written in heaven These I say are the persons who are called forth by the preaching of the Gospell to behold Christ thus seated in the soul as vers 7 8. and carried as in a Chariot by the ministry of his Word to the outermost parts of the earth as Psal 2. 8. as a Conquerour and a King crowned with glory and honour in his Church 2. That whereunto she invites these is 1 To go forth implying that as long as they remained within dores they could not behold the glory of this King till they came forth which going forth is out of themselves and their former estate not seeking Christ in their own reason and carnall imaginations or having their affections and desires set on the world and earthly things but renouncing and denying themselves and quitting whatsoever thing may be an impediment they must strive with the Apostle for a greater progresse and degree of perfection in the true and saving knowledge of Christ unto their own salvation by doing whereof and with the eye of faith in daily meditation beholding the glory of Christ especially wherein he is now seated and wherein his Church shall raigne with him they shall easily despise all the glory and pleasures of this world as very drosse and dung As Abraham therefore left his father's house Israel Egypt Moses the treasures of Egypt and the Disciples their Boats and Nets to follow Christ so must all those who would be saved or see Christ savingly leave their former conversation and whatsoever is dear unto them if it be an impediment to come to Christ though it were father or mother wife or children and as Lot came out of Sâ—dom Moses put off his shoes going to see the burning bush Exod. 3. 5. And as the Lord sayes to his people concerning Babel Rev. 18. 4. Go out of her my people so they must go out of nature and deny themselves the wantons abandoning and forsaking their carnall pleasures with Mary Magdalen the covetous his worldly profit as Matthew did his receipt of custome the extortioner his unjust gaine with godly Zaccheus the drunkard his excesse and the proud his ambition c. And each one must go forth out of that which may hinder him from a saving and sanctified sight and sense of Christ and his gracious government in his Church and in their owne hearts here or of the comfortable sight of him crowned in glory hereafter 2. That whereunto they are invited and is the end of their going forth is to behold Christ the true Solomon and greater then he as a king crowned in glory power and Majesty ruling in his Church and in the hearts of all his elect A sight indeed needing a sharp-sighted eye to behold and which is onely the eye of faith whereby the wise men that came from the east saw him a king though a new born infant swadled in clouts and lying in a crib and the theef on the crosse in like manner though crowned with thorns and hanging on a tree by this eye likewise the patriarks saw him in the Promises before the lawâ— the faithfull in the sacrifices figures and Prophecies under the law and all true beleeving Christians in his word Sacraments and gracious presence in his Church and their own hearts under the Gosspell And therefore because the blind naturalist or worldling sees not these things the
daughters of Sion who have received the eye-salve of the spirit to discern spirituall things and are like Ezekiels wheels full of eyes Ezek. 1. 18. They are called upon only to behold this spirituall sight and to these only the promise is made for Blessed are the pure in heart sayes our saviour for they shall see God 3. The daughters of Sion are called forth to behold Christ the true Solomon as a king crowned with the Crown wherewith his mother crowned him where we have first to consider who is meant here by his Mother and 2. What is this crown and how he is crowned so by her First then we must understand that Christ has a naturall Mother to wit the Virgin Mary who was his mother according to the flesh as also he has a mysticall mother which is his Church who in a divers respect is his sister as he calles her Cant. 5. 2. His spouse and his Mother here 1. In estimation and affection because he so esteems and loves his Church and those who do the will of his Father as his very Mother as he showes and calles such Matth. 12. 50. And 2. Because by the Doctrine of faith the pastors of his Church as by an Immortall seed they conceive and bring forth Christ in a manner in the hearts of his elect Gal. 4. 19. As the Apostle testifies saying My little Children of whom I travell in birth againe untill Christ be formed in you for which cause also the Church who is described by that woman in the Revelation who was great with child is said travelling in birth to have brought forth a man child who was to rule all nations with a Rod of iron who was caught up to God and to his throne which is competent onely to Christ This mother then is said to set a crown on Christs head which is a signe of dominion and victory as we see Rev. 19. 11. When her true and faithfull members acknowledge his sole and only Soveragnity over them and submitts themselves to be ruled and governed by him alone and no other but their king and Lord Jesus to lord over them or have place in their hearts whereas on the contrary those who give place to Satan sinne or their own corruption their servants and subjects they are whom they obey these take the crown as it were from off Christs head and say he shall not raigne over us Psal 2. and puts it upon Satans head and puts only in Christ's hand by way of derision as it were with the Roman souldiers an empty reed for a scepter and crown him with a crown of thorns and while they say in word Let thy kingdome come they show in deed that they desire that it depart from them and therefore they shall hear a sentence of a dreadfull departure from him when they who crown him here as the true members and subjects of his kingdome of grace shal be crowned hereafter with the crown of glory And indeed great reason is it that his Church and all godly soules should thus crown Christ Jesus as their king and only Lord here for 1. In our creation as is shown Heb. 2. 6 He crowned man whom he made little inferior to Angels with glory and honour and set him over the works of his hands 2. In the work of our Redemption he crowned our nature by assumption thereof to his divine nature advancing the same highly above angells in that Hypostaticall Union on earth and now much more in glory and at the right hand of the Father in the heavens 3. As he showes by his Prophet and Psalmist Psal 103. 4. in the work of justification and remission of sinne and delivery from destruction he crownes us with loving kindness and tender mercies 4. In the work of Sanctification as he speaks by Ezekiel of his church Ezek. 16. 12. He put a beautifull crown upon her head even that beauty of holiness whereof he speaks Psal 110. 3. 5 For our use and comfort of this naturall life on earth as David sayes he crownes the yeer with his goodness and his paths drop fatness Psal 65. 11. And 6 In the work of glorification he hath laid up for all his own elect a crown of Righteousness glory and life everlasting 2 Tim. 4. 8. 1 Pet. 5. 4. Rev 2. 10. 4. The time when he is said to be crowned is the day of his espousal's and of the gladness of his heart so that when a faithfull soul acknowledges Christs sole and supreame soveraignity over the same and wholly submits it self to his ruleing and government then and thereby is it espoused as a chast Virgin unto Christ Jesus as the Apostle shewes 2 Cor. 11. 2. And so at one time as it were it crownes Christ and is espoused to him and as this is the joy of the Angels so is it the joy and gladness of his heart who is Lord both of men and Angels proceeding from that love that he has to mans salvation and whom nothing at any time did so contristate when he was on earth as the stubborness of wicked sinners who would not be reclaimed as he shewd when he wept over Jerusalem and so grievously complained Observations 1. We see that the daughters of Sion are called upon to go forth to behold king Solomon and his glory The cause then that so few see Christ the true Solomon in his spirituall glory beauty and Majesty and be inamoured with him to seek after him and delight in him is this they have never learned to go forth out of themselves renouncing their own righteousness will and corruption 2. The eye whereby Christ in his spirituall glory is only seene seeing it is faith and if we look upon him in his ordinances with a carnall eye we will as Herod did set him at nought Therefore if we would see him either here to our comfort or hereafter in glory let us seek after faith and the eye-salve of the spirit by servent prayer and frequent use of the meanes whereby it is obtained 3. Seing Christ is a king and our king ruling and protecting us let us do the duties of loyall and obedient subjects to him and seeing we should crown him here by acknowledging his soveragnity over us and submitting our selves to his rule and government let us not defraud him of his crown-right here as we would not justly be defrauded of that crown of glory which he has at the Fathers right hand Heb. â—…9 and is to give to all those who love and obey him hereafter 4. Seeing faith and obedience make such a spirituall sibness to Christ that his church and her true members are counted his Mother and Spouse therefore hereby being so highly honoured let us all strive to have faith in a good conscience as Manna was laid up in a golden pot that so we may attain to this high advancement and all these comforts that results there-from 5. As the submission of the soul and espousals by