Vers must be taken for the speech of the Spouse or at least an Apostrophe of the Spirit to a Christian hearer It delivereth a narration touching some glorious frame made by Solomon who was a type of our Mysticall Solomon What this building may properly be called is hard to say the Hebrew word Apirion is not found elsewhere in Scripture it seems to be derived of Parah which signifies to flourish and bring forth fruit Some take it to be meant of some stately Pallace built by Solomon Some turne it a Horse-litter or Charriot and so it signifieth any thing that is carried in pomp and state and herein it seemeth to be holpen by the Greeke where it is Phoreion which is an instrument to carry as a Horse-litter or the like Arius Montanus turnes it a Bed-Chamber namely such a one as is prepared for the Bride and the Bridegroome to lodge in so that according to this version it must be meant of the royall and sumptuous Bride-Chamber which Solomon built in his owne Pallace which was for the Daughter of Pharaoh King of Aegypt whom Solomon married and for whom he built Viâ—e Rab. Silomoth and Rab. Abraham an house as appears 1. Kings 9. 24. The Jewes that knew not Christ applyed this to the Tabernacle others to the Temple unto which the Church of the Jewes were called after they came out of Aegypt through the Wildernesse But however the Temple was a figure of Christ unto whom we must refer it in respect of the spirituall mystery thereof The Charriot here then is meant of the Spouse the mysticall body of Christ which by the preaching and profession of the Gospell carrieth Christ up and downe as in a Charriot in the middest whereof Christ sitteth to teach direct and governe So that Christ rideth up and downe gloriously in his Saints who hold forth the word of truth and professe his name before men and glorify him on Earth Hence Observe That the Saints by holding forth the word of truth doe carry Christ gloriously as in a Charriot The Saints are called Christs garments in Psal 45. All thy Garments smell of myrre c. Christ would be as it were naked in the world were it not for his Saints so he doth onely ride gloriously and prosper in his Saints riding and triumphing in their souls as in his Charriot of state wherein he is glorified Now followeth the externall matter of this building Of the wood of Lebanon Trees of Lebanon that is of Cedar-wood that grew on Lebanon these Trees were Cedars an uncorrupting wood well representing the Spouse in her regenerate estate and therein Christ tryumpheth Every believer is a Cedar growing in the Courts of God Psal 92. 12. The Cedar coveteth to grow on the Mountains and especially they grow upon the high Mountaine of Lebanon which word Lebanon of Laban signifieth white it may be from gum or frankincenses whitenesse issuing from the Trees of that Mountaine All which may resemble the purity and righteousnesse of the Saints The Saints are like the Cedars of Lebanon which bring forth fruit in their age growing from strength to strength in comparison of whom all the men of the world are but shrubs It was of Cedar that Solomon built the Temple and all his glorious buildings So it is of Saints that Christ makes his Temple his Bed his Charriot he rides glorious in the hearts and mouths of his Saints by the word of truth and righteousnesse Now followeth a particular description of all the parts of this Charriot VERS 10. He made the Pillars thereof of silver the bottome thereof of gold the covering of it of purple the midst thereof being paved with love for the Daughters of Jerusalem AS the Spouse had in the verse before spoken of Christs Charriot in generall so now shee commeth to describe it by peece-meale as it were affirming that the pillars were of silver the bottome Gold c. all which is taken from the glory of Solomons Charriot which must needs excell in outward glorie This Chariot is the Church wherein Christ rideth in triumph and glorie Or else by the Chariot wee may understand that with which he carries his Saints up and downe in the world He made the Pillars thereof of silver There were two Pillars in the Temple the one called Jachin the other Boaz as much as to say stabilitie and strength and so in the Church of the New-Testament James Cephas and John are called Pillars Gal. 2. 9. because by preaching the doctrine of Christ they did as it were sustaine the Chariot of the Church by the word of truth So in Prov. 9. Wisedome built her house and hewed out her seven Pillars The truths of Christ are as so many pillars to sustaine the Church Hence Observe That the Truths of Christ are the Pillars of the Church The word of God is likened to refined silver in Psal 12. and here to Pillars of silver to beare up and sustaine the Chariot of Christ to wit his Church There are many contentions in the world and most strive for Mastership but he is most like to prevaile that hath truth on his side for truth is a strong Pillar and more able to uphold us then wee are to uphold it She goeth on further to desCribe the Chariot The bottome thereof of gold This bottome or seate of gold seemeth to have reference to the golden mercy seate over the Arke in the Temple on which God is said to sit Psal 80. 2. As on the Cherubims which were upon the Arke of the Covenant in the Sanctuarie from whence God gave Oracles to his people when they sought unto him as appeares Exod. 25. 22. So here the bottome or seate of this Chariot on which the Saints doe rest on may be taken for the doctrines faith and grace whereon they rest as on a sure foundation Hence Observe That the Saints rest upon a sure foundation The Covenant of grace apprehended by faith is more precious than gold and silver 1 Pet. 1. 7. The Saints rest on a bottome of gold to wit the sure word of God which the Apostle cals a sure word of prophesie 2 Pet. 1. 19. And the Apostle tels us that Christ is our only foundation 1 Cor. 3. 11. And in verse 12. he saith Now if any man build upon this foundation gold silver precious stone c. By these are signified solid precious divine truths and revelations of God pure doctrines and the like The Prophet Isaiah and so John in his revelation tels us that the heavenly Citie the new Jerusalem was to be built of gold silver and precious stones A third description of this Chariot followeth The covering of it of purple By the covering may be meant the ornaments or hangings about the Chariot Purple was the garment of the vertuous woman to wit the Church in Prov. 31. 22. and purple was the garment also of the fornicatrix to wit the false Church Revel 17. 4. Purple was a Kingly cloathing for
Every one whereof is twinned or paired that is like as sheep going from the washing by couples whereby is plainly set forth the equall correspondence of upper and lower teeth each one orderly answering the other as cut and sized by couples This may denote the unity and fellowship of believers that feed on the spirituall food of Jesus Christ The Saints are fed and nourished together by the heavenly Manna even as Sheep goe up in couples from the washing The fourth and last commendation of these teeth followeth And none is barren among them None is barren or as the word Shacculah importeth none amongst them aborts that is brings forth before the time or none is bereaved or robbed of the young by miscarrying or the like That which is barren is that which beareth not as appears in Isaiah 64. 1. Sing O barren thou that bearest not c. but here the word signifieth either miscarrying in the birth or losse of that which is brought forth by robberie death or the like so this denoteth the stedfastnesse of every tooth in his place after it is brought forth as if it were said there is no tooth wanting in their order and place but even and stedfast as sheep yeilding twins and never miscarrying so hath the Church her teeth Some understand these teeth the pastours and teachers of the Church because they were such as did Cut and divide the word of truth aright unto the people as the Apostle saith but I rather understand it of the Churches judging discerning and applying the word of God to the comfort and nourishing of her owne soul feeding by faith upon the promises of God The spirituall food of the soule is Christ and therefore is called The bread of life that came downe from heaven Joh. 6. And the word is called the food of our soules the Apostle willeth us As new borne babes to desire the sincere milke of the word 1 Pet. 2. 2. And Paul telleth the Corinths That they were carnall even babes in Christ and that he gave them milke to drinke and not strong meate 1 Cor. 3. Now by the teeth of the Church is meant that esteeme discerning and applying of the word of God that she hath for her owne comfort and nourishment Hence Observe That the Saints doe comfortably feed on Christ and his word as on the heavenly food of their soules It is said in Psal 22. 26. The meeke shall eate and be satisfied and in Psal 132. 15. the meeke and needy shall have enough And Luke 1. 53. God filleth the hungrie with good things that is they shall be satisfied and filled with the good things of the Gospel And thus wisedome inviteth the simple To eate of her bread and drinke of her wine Prov. 9. 5. Thus Jesus tels the Jews that he was the bread of life Joh. 6. now it is upon Christ and on the sweet promises that the soule is nourished and it is the believer only can feed upon this spirituall food judging and discerning it aright So much for the commendation of the Churches teeth It followeth VERS 3. Thy teeth are like a thred of scarlet and thy speech is comely thy Temples are like a piece of pomegranate within thy locks UNto the three former now other two particulars of praise doe follow in this third verse viz. the lips and the Temples Touching the first he saith Thy lips are like a thred of scarlet and thy speech is comely The instruments of speech and the chiefest grace of the countenance are the lips and therefore the speech is commended by the instruments thereof which are the lips Thy lips are like a thred of Scarlet c. Here are two things commended in the lips First They are small in as much as they are resembled by a thred or line Secondly They be red of colour and therefore he mentioneth Scarlet a red colour of a double die Now if a Virgine be never so beautifull if her speech be rude and unpleasant it disgraceth all therefore he addeth Thy speech is comely Comely gracious and to be desired The Hebrew Nava signifieth comely beatifull amiable and to be desired 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cupivit concupivit affectavit in Niph 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Desiderabilis per metalepsin pulcher decorus conveniens fuit The Greeke translateth it goodly faire beautifull This comelinesse of the Spouse is in her sight countenance and speech Now by the lips of the Church are commended her prayers and praises her doctrines and thanksgivings which are all uttered with her lips The Spouse uttereth these not with swelling words of vanitie or taught by humane wisedome but by the Spirit of the Lord which poureth grace and utterance into the soule Now in that the Church is commended for her speech and that from the beauty of her lips Hence Observe That the spirituall prayers and praises of the Church are gracious and comely Hence it is that the very lips that are but the instruments of her speech are commended for their beautie The speech of man declareth what is in the heart for Christ saith Out of the abundance of the heart the mouth speaketh And a good man out of the good treasnre of his heart bringeth forth good things and an evill man out of the evill treasure of his heart bringeth forth evill things By nature there is nothing in mans heart but that which is corrupt and abhominable and so in all men as the the Apostle saith The poyson of Aspes is under their lips Rom. 3. But by the operation of the holy Spirit the hearts of the Saints are filled with faith and love and then the speech is gracious Such speech as proceedeth from a heart spiritualized winneth love and likeing It was said of Christ that he was fairer then the Children of Adam Grace was powred out of his lips Psal 45. And the Apostle prayeth that a doore of utterance may be opened unto him Let a man be never so learned if the doore of utterance be shut up his speech shall profit little It was falsly objected against Paul as a reproach unto him that he was rude in speaking 2 Cor. 11. 6. The truth is he willingly avoided that painted kinde of eloquence which carnall men and such as have itching eares doe commonly delight in but he wanted no kinde of utterance which was fit for the preaching of the Gospell to wit the plaine evidence and demonstration of the Spirit So much for the praise of the Churches speech set forth by the beauty of her lips The next particular followeth Thy Temples are like a piece of pomgranate within thy locks He describeth another part of the countenance or face viz. the temples of the head speaking also of them according to the custome then used women suffering their haire to hang about their temples because it 's said within thy locks By Temples are meant each of the temples of the head and hereby may be meant the cheekes also which are
instruct her In the former part of the Chapter we had the Bride seeking after her wel-Beloved now in the second part we shall hear what answer Christ makes unto her In Christ's answer observe First his supposition If thou know not or his assumption for asmuch as or seing thou knowest not Secondly his compellation or sweet forme and manner of Speech O thou fairest among women Thirdly his direction unto her and that is two fold Christ directeth her First where she should walke Go thy way forth by the footsteps of thy flocke Secondly where she should feed And feed thy Kids besides the Shepheards Tents If thou knowest not c. These words are Translated by way of supposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Si siquidum siquando interrogativè â—trum An as appears by the particle If in the entrance of them but I think they are not simply conditionall for then Christ would seem to reprove or check his Spouse for her ignorance which I can scarce think to be so But rather I take the words to be an assumption of Christ taking the Church at her word for in the former Verse shee pleaded ignorance and here in this Verse Christ doth grant the truth of what she said and so the words may run thus Forasmuch as or seing that thou knowest not As in Numb 22. 20. If the men be come to call Quandoquidem ignoras So Junius renders it thee that is forasmuch as they are come The words are morefull in the Originall then they are in the Translation and they run thus Forasmuch as thou knowest not for thy selfe or to thy selfe Wherein there is a pleonasme or fullnesse of Speech the more aptly to signifie the ignorance which the Church had in her selfe upon acknowledgment whereof Christ doth direct her what to doe in the case Or the words may imply the forme of a Reason Because Particula im si pro simplici conditionalis hic accipi non debet sed pro particula rationali ut aliquando apud latinos si pro quia accipitur Rivet in Gen. 28 20. thou knowest not c. Christ doth undertake to direct her because she is ignorant and cannot find out the true way of worship without his help Knowest not The word in the Originall signifies properly the knowledge of the mind and of the understanding so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Scivit novit cognovit animadvertit intellexit sensit probavit approbavit curavit amcvit benesecit Propriè mentis est intellectus Buxt in Lex it is taken in 1 Chron. 12. 32. And the men that had under standing of the times That is the men that can readily observe the times that can understand when matters of moment were fittest to be done And it is applied to theâ—â—hat are Skillfull in all wisdome Dan. 1. 4. That is of a ready understanding also the word noteth to know with respect and affection as in Exod. 1. 8. There arose a King that knew not Joseph That is that did not respect or love Joseph And in Hos 2. 8. For shee did not know that he gave her Corne and Wine c. That is she did not regard or take notice that I gave her Corne c. Againe it notes regard or care as in Prov. 12. 10. A righteous man regardeth the life of his Beast That is he doth regard and care for the Beast that doth him service Lastly the word imports a knowledge with approbation and good liking so it is used in Psal 1. 6. The Lord knoweth the way of the righteous That is he so knows it as to approve and like of it So then the words import thus much as if Christ should answer thus Forasmuch as or because thou knowest not to thy selfe being altogether unable to direct thy selfe and whereas thou knowâ—st not with a good understanding nor with that affection care and approbation as thou oughtest to have done therefore get thee forth c. Hence Observe First That the faithfull Servants and Saints of Christ walke in much blindnesse and ignorance Hence it was the Church called unto Messiah for direction in the former Verse and here Christ doth assume and take up her words by way of grant Seing thou know st not c. Shee had been drawne aside by false Prophets and by false Brethren who had challenged to themselves the name of true Prophets and true Churches by which meanes the Saints and true Sheep of Christ had been very much darkned in their knowledge and understanding that they did not know which way to turne themselves being always in danger of joyning themselves to false Churches namely to the Hocks of Christ's companiens This ignorance of the Saints is demonstrated in that the Lord appointed a peculiar Sacrifice for the ignorance of the Priest's of the Magisirates and of the People Levit. 4. The word Shegagah there used for Ignorance 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Erravit aberravit o berravit signifies to goe astray or to erre out of the right way through ignorance or forgetfullnesse unadvisedly to be drawne away and deceived Hence it is that the Apostle calleth such sins in Heb. 9. 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Errours-doneof-ignorance 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Erratum so the word signifieth any sin which proceedeth from ignorance and errour So that these errours or ignorances were such sins as did flow from the errour of the mind or of the affections when the mind judgement will and affections are led aside through negligence or want of care not thinking of the heyniousnesse of the sin before it be committed such was the Churches sin here shee wandered from Christ through the ignorance of her understanding or unawars and unwittingly before she was aware shee was drawne aside from her Beloved to turne aside with his companions Hence the Apostle saith such are to be restored with the spirit of meeknesse Gal. 6. 1. Observe the Apostles expression If any be overtaken with a fault The word in the Originall signifies to be taken before he is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Occupo prae occupo aware as one that is surprized or set upon on a suddain Besides this we have the Apostles testimony wherein he telleth us that we see but through a glasse darkely or in a riddle 1 Cor. 13. 12. That is the greatest sight we have of Christ here at the best it is but a dark and aenigmaticall sight and saith he we know but in part our knowledge is imperfect as well as our sight Thus Agur complaineth of himselfe saying Surely I am more bruitish then any man and have not the understanding of a man I never learned wisdome nor have the knowledge of the holy Prov. 30. 2 3. That is I am more foolish then an ordinary man I have not obtained to any great knowledge of holy and heavenly things And the Apostle labours to take men from all self-confidence in this respect And if any man saith he thinketh that
he knows any thing he knoweth nothing yet as he ought to know 1 Cor. 8. 2. That is he that hath an opinion that his knowledge is perfect knows nothing at all But Christ doth not upbraid the Church with her ignorance but is ready to imbrace and instruct her Hence Observe Secondly That Christ takes not advantage from the sins or from the ignorance of his people to utbraia them but doth rather help them against their infirmities The Church had many deformities and failings shee had observed mens traditions and neglected those things which Christ had given her in trust shee was ignorant of the wayes of Christ and yet Christ deals very tenderly and sweetly with her Seing thou knowest not c. Christ is so far from casting off his people for weaknesse that he delights in helping and sustaining his people under their infirmities When I am weake then I am strong saith the Apostle And Christ himself hath commanded us that we receive him that is weake in the faith not to cast him off from our fellowship and society surely then he will not cast off his people for their weaknesse and ignorance neither will he any way neglect them for some failings Christ doth beare with the infirmities of his people in relation to his Office of Priest-hood so saith the Author to the Hebrews Chap. 2. 17 18. Wherefore in all things it behoved him to be made like unto his brethren that he might be a mercifull and faithfull High-priest in things pertaining to God to make reconciliation for the sins of the people for in that he himselfe hath suffered being tempted he is able to succour them that be tempted That is Christ was like to his Brethren in all things sin excepted to the end he might be a faithfull High-priest never to neglect his people at any time but in all their flips and oversights to shew them mercy and hence it is he hath taken our weaknesses upon him as a pledge to testifie and assure us that he will both pity and help us Now in that the Apostle saith He being tempted is able to succour them that are tempted He doth not mean that Christ received any ability by his temptatations but he would assure us thereby that Christ is willing to succour us under temptation as one that hath undergone temptations himselfe Now the truth of this appears yet more in the following words wherein we have a sweet compellation or ravishing forme of words O thou fairest among women Christ doth here commend the excellent and surpassing beauty of his Church not withstanding all her deformities and blacknesse spoken of before She was deformed and black in the eyes of the world and also in her owne apprehension but faire and beautifull in Christ's eye and shee was not onely of some meane or ordinary beauty but the fairest among women The Hebrew Japhet faire signifies faire or beautifull not onely in respect of colour and complexion but also in a just symmetry or proportion of parts for both fairnesse of complexion and proportion of members makes the most compleat beauty The word doth also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pulchrum esse venustus decorus fuit import such a beauty as attracteth love and draweth approbation or good liking Sometimes the word is used in a double forme to increase the signification of it and then it signifies the most transcendent and very excellent beauty so it is used concerning Christ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Psa 45. 3. Thou art fairer then the Children of men Psal 45. 2. That is thou art much fairer then all the Sons of Adam this fairnesse is not onely meant of the body but of the mind and of the understanding such beauty is called The beauty of wisdome Ezek. 28. 7. This beauty consisteth in wisdom and holinesse it is the beauty of all spirituall graces of the Saints as faith love patience humility c. it is not an outward beauty of the body but an inward beauty of the soule The word importeth as I hinted before such beauty as attracteth love and approbation for the same word is attributed sometime to Cattell Genes 41. 2. Sometime to Trees Jer. 11. 16. And to all the works of Gods hands Eccles 2. 11. So that it is applied to such things as doth draw and win the affections of man yet Christ addeth to this beauty by saying The fairest among women The most comely beauty is usually set forth by women as strength and valour is set forth by men and when he saith Faire among women he meaneth more faire then other women or the fairest of woman-kind thus Mary the Mother of Christ is called Blessed among women Luke 1. 28. That is more blessed then other women so the Lyon is said to be strong among Beasts Prov. 30. 30. That is the strongest among Beasts Now the meaning must needs be thus that the Church is far more excelling in all spirituall beauty beyond all earthly and temporall beauty however shee seemeth black in her owne eyes as all the Saints are privy to their own deformities and however others doe contemne her esteeming her to be void of beauty yet unto Christ shee seemeth to be most faire There are many in the world that have a shew of externall beauty and are adorned with many externall Ornaments but their beauty in the eyes of Messiah is nothing comparable to the beauty of the Saints who indeed are base and contemptible to carnall view but yet by their spirituall beauty and Ornaments they excell them all Hence it is Christ calleth the Church the fairest among women Now from this insinuating sweet compellation of Christ to his Church Observe First That Christs doth win the affections of his Saints by sweet insinuations He doth as it were insinuate and get into our affections before we are aware Hence it is that he useth such sweet termes of relation to his people as Love Dove undefiled Spouse Brethren Children Friends Sonnes and the like all to insinuate and get within their hearts and that for these ends First to assure them of his good will love delight and acceptation I call you no more Servants but friends saith he Because that I receive from the Father I declare it unto you John 15. 15. That is you are my Friends and I deale with you as a friend and by this you may take notice of my love and friendship towards you because I reveale unto you the mind of my Father Secondly to cause them to take notice of his grace and love The Saints of Christ are often complaining of blacknesse and deformity but seldome acknowledgeing their beauty and fairnesse they can often see their meannesse but not their riches their weaknesse but not their strength their sins but not their graces The Church here had called her selfe black but Christ calleth her faire shee was something blackish in her owne eyes but exceeding faire in Christ's eyes Now that the Church might apprehend her owne beauty
her forasmuch as the fruit of the Vine excelleth the fruit of the Apple-tree and is much more comfortable unto the heart Hence Observe That Christs love unto his Church increaseth more and more It is like Nilus and Jordans waters overflowing their banks not that Christs love doth admit of any increasings or decayings but in respect of the manifestations thereof it is sometimes augmented for the spirituall consolation of his Church for so saith the Apostle For as the sufferings of Christ abound in us so our consolation also aboundeth by Christ 2 Cor. 1. 5. And Israell shall grow from strength to strength Psal 84. 7. Christs love never lessenneth nor decayeth but it is constant and firme it is like the water of the sanctuarie which abounded more and more it begins in a drop and ends in an Ocean and like a sparke converteth into such a flame as that it shall consume all drosse and stubble before it Secondly By this banquetting house is noted all those rich and costly things which Christ and his Church doth banquet withall which are not trash and drosse and beggarly scraps but those rich and precious delicates of Heaven Hence Observe That Christ communicateth all his sweet gifts to his Church Christ doth communicate his Spirit unto his Saints with all the fruits thereof as love joy peace long-suffering gentlenes meeknesse temperance Gal. 5. 22. 23. And the Saints are never satisfied untill Christ have filled their soules with divine graces which they are made partakers of by faith they feed upon Christ Crucified My flesh is meat indeed and my blood is drinke indeed John 6. That is true spirituall food In Christ there is all fullnesse whom then can the Saints want For if there be light in the Sunne the Aire cannot be darke if there be sap in the stock the branches cannot be dry if there be fullnesse in the Fountaine the streams cannot be empty Christ is the Olive-tree that standeth before the ruler of the whole Earth and emptieth it selfe by the pipes and Conduits of his word into the golden Candlesticks of his Church Zech. 4. Light and grace in the ministration of holy Ordinances flow from him for in him there 's righteousnesse there 's life there 's peace there 's joy even unspeakeable and glorious as the Apostle saith I Peter 1. 8. Thirdly by this house of wine we may understand it of the Scriptures or of the assembly of the Saints who are the house of God and unto whom is afforded all spirituall comforts signified by wine And thus wisedome which is meant of Christ is said to have built her house Prov. 9. 1. That is Christ who is the supreame wisdome yea wisdome it selfe hath prepared him a Church and 't is added shee hath hewn out her seaven pillars that is he hath many chiefe props and stayes which are principall parts of his Church his house being built in Vers 2. he prepares for to make a great Banquet the Text saith She hath killed her Beasts shee hath mingled her wine shee hath also furnished her Table Wisdome is compared to a stately Queene that makes a Feast and keeps open house as we use to say for all commers So is the Kingdome of Heaven likened to a King that married his sonne Mat. 22. 2. And they are blessed and happy which are called to this supper Revel 19. 9. And in that it is said shee hath mingled her wine it alludeth to the custome of the Jewes who because of the hotnesse of their Countryes did use to powre out or mingle their wine with water to allay the heat of it So doth Christ quallifie and fit heavenly food and makes it suitable to our appetites Now wisdome hath built her house and mingled her wine c inviteth the simple to come and eat of her bread and drinke of her wine Vers 5. And so Christ in Song 5. 1. saith Eat O my Friends drinke yee drinke abundantly O beloved Thus much for the first favour of Christ towards his Spouse to wit his conveying her into the house of wine The second favour manifested by Christ to his Church followeth And his banner over me was love The spreading of a Banner or the lifting up of a Standard is mentioned in Isa 49. 22. Behold saith the Lord I will lift up mine hand to the Gentiles and set up my standard to the people c. The end of Gods seting up his standard here is noted to be for the drawing in of the Gentiles which banner must needs be meant of the displaying of the Gospell And Christ layed open in the Gospell is said to stand for an Ensigne of the people and to him shall the Gentiles seeke Isa 11. 10. And he shall be set an Ensigne for the Nations Vers 12. This Banner or Ensign hath allusion to the manner of Captaines who by their setting up of their Ensigne doe gather their Souldiers together So Christ the Captaine of our salvation doth gather and draw a people to himselfe by the setting up his Standard of the Gospell and by displaying the colours of his truth The standard of his word of life he lifts up among his people calling them by the display of his banner unto himselfe Secondly the displaying of a Banner signifies terrour to the adversaries and victory to the Church shee is said to be terrible as an Army with Banners Cant. 6. 4. 10. And the Church in signe of victory saith Wee will shout joyfully in thy Salvation and in the name of our God we will set up the Banner Psal 20. 6. The Israelites were every one to pitch by his owne Standard Numb 2. 2. So must the Saints pitch under Christs Standard of victory and defence Hence Note That Christ obtaineth victory over all his enemies and is a defence to his owne people But we are farther told whereof this Ensigne was made and set up and that was of Love His banner over me was Love Love here is meant of that wherewith Christ hath loved us 1 John 4. 10 by which he redeemed his Church Ephes 5. 26. This love is the Ensigne that he displayes over us for provoking us to come unto him yea all his severall loves are displayed in his glorious Gospell as an Ensigne or Banner to gather together unto him all his Saints Hence Observe That all the Saints and chosen of God are drawne unto Christ by his love For the love of Christ is the Ensigne spread by which he draweth all his Saints unto him and none are drawne but those onely over whom the same Ensigne is displayed Now this banner is spread when the Gospell is preached and the riches of Christ's love laid open whereby the faithfull are drawne to Christ What love is like to his who hath given himselfe for us when we were his Enemies Rom. 5. Who washed us in his owne blood Rev. 1. Here then is the principle and ground of all our obedience or of our praise and that is love which love
I may present you as a chast virgin unto Christ These love Christ with a chast but not with an adulterous love 2. For their purity These are they saith the Apostle which are not defiled with women for they are virgins these are they which follow the Lamb whithersoever he goeth these were redeemed from among men being the first fruits unto God and unto the Lamb and in their mouth was found no guile for they are without fault before the throne of God Rev. 14. 4 5. These as virgins abstaine from all things that might be offensive to their beloved Love thee These Virgins love Christ for the odour of his good ointments which they receive by his word and spirit for by the preaching of the Gospel his name is powred out like odoriferous ointment to the exceeding great joy and delight of the Saints drawing and inluring their minds as Virgins are drawn with the offer of some great and lovely match their sences are so exceedingly taken with his sweetnesse which causeth in them a very high and worthy esteem of Christ and of all those heavenly graces which flow from him This Verse being thus opened let us draw some conclusions from it 1. Observe in that the Church seeks out the most precious ointment to set forth her Beloved and his graces it teacheth us That all the most excellent things in nature are but types and shodows of Christ and his graces What is more pleasing to the smell then pretious and sweet ointments of an exquisite composition Christ is the same and far sweeter to his Saints First By ointment were annointed to their Offices Kings Priests and Prophets so by the annointings of the spirit Christ was consecrated to his three-fold office of King Priest and Prophet this was prefigured by the annointing of Aaron and his sons whereby they were consecrated unto the Priests office Exod. 30. 30. It is said of Christ The spirit of the Lord is upon me because he hath annointed me to preach the Gospel c. Isa 61. 1. For God hath annointed him with the oyle of gladnesse above his fellows Psal 45. 8. So the Prophet tells us that there should come a rod out of the stem of Jesse and a branch out of his roots and the Spirit of the Lord was to rest upon him and the Spirit of wisdome and understanding the Spirit of counsell and of might the Spirit of knowledge and of the feare of the Lord Isa 11. 12. It is said that God gave not the Spirit by measure unto him John 3. 34. That is he did not bestow it upon him imperfectly and in part onely but fully and intirely for measure is not opposed to that which is infinite but to that which is not whole intire and perfect Christ was full of knowledge wisdome and of all Heavenly gifts The Apostle saith That in Christ dwells all the fullnesse of the Godhead 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 bodily Colloss 2. 9. That is not by naked and bare communicating of vertue as God is said to dwell in his Saints but by a substantiall union of the two natures whereby they become one 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one person or substance Here is then the Vessell which as a rich treasury is full of all Heavenly wisdom knowledge Divine revelations and all sweet graces even Jesus Christ the Anointed of God Secondly By the savour and by the powring out of these Ointments is represented the powring forth of the Spirit upon all the Members of Christ the graces of Christ which are called his sweet Ointments they cast a sweet savour and are powred out into all Christian hearts and doe flow from him the head into all the Members of his Mysticall body as it is written Of his fullnesse we all receive and grace for grace John 1. 16. That is we receive suitable graces for his graces we receive part of every communicable grace of his This sacred Oile was powred as upon Aaron so upon Christ who was the head of all Saints and from him that was the head this Ointment of the Spirit runs downe his Mysticall body even to the hem of his Garment And the Apostle saith But yee have an unction from the holy one and yee know all things 1 John 2. 20. That is you have the Spirit of Truth which leadeth you into all Truth And in Revel 1. 6. But he hath anointed us and made us Kings and Priests to God his Father This anointing of the Saints by the Spirit of Christ was prefigured in that the Tabernacle a figure of the Church of the new Testament and all the Vessels of the Tabernacle which figured out the particular members were all anointed with the holy Oile and consecrated unto the Lord Exod. 30. 23. 25. Christ hath received the Spirit as a publique person as a common head of all his Church he then is the head and seat of all spirituall influence from which the mystical body receives life and motion this is the Apostles Similie in Collos 2. 19. He makes Christ there to be the head and the Church the body knit together by certaine joints and ligaments as it is in nature and by this means doth minister supply to all parts of the body whereby it increaseth with the increasings of God Thirdly in that the holy Oile from which the comparison was taken was not to be powred upon any man besides the Priest onely neither were they to make any other Oile after the composition of it because it 's consecrated Oile Ex. 30. 32. It doth demonstrate unto us that none have the anointings of Christ upon them but the Saints onely a stranger intermeddleth not with this joy For saith Christ He meaning the Spirit shall glorifie me for he shall receive of mine and shall shew it unto you Joh. 16. 14. He doth not say the Spirit shall declare those things it received of him unto the World but to his owne Servants See also Joh. 14. 26 27. I will pray the Father and he shall give you another Comforter that he may abide with you for ever Even the Spirit of truth whome the World cannot receive because it seeth him not neither knoweth him but yee know him for he dwelleth in you and shall be in you And the Apostle saith If any man have not the Spirit of Christ he is none of his Rom. 8. 9. By these Scriptures it is plaine that Unbeleivers neither have nor understand the spirit of Christ Now by what hath been said it is evident that these precious Ointments here mentioned in the Text were but tipes and shaddows of Christ's graces First as they were in himselfe Secondly as they are conveyed in his Members Thirdly as they are denied to Unbeleivers being too holy to be cast unto Dogs all which doe shew of what a redolent savour and of what odoriferous sweetnesse all the anointings of God are in Jesus Christ Secondly observe That though the name of Christ towit his glorious Gospell be very redolent
Nice therefore we cannot rely on synodicall determinations but then whether shall we goe I answer positively we must goe to the Scriptures which the Apostle calleth a sure word And the holy Scriptures can only make us wise unto salvation it is that which will make the man of God perfect 2 Tim. 3. 5. 16. The Apostle referring to the voyce heard upon the mount when Christ was transfigured in glory cals it a more sure word of prophesie to the which saith he yee will doe well to take heed c. 2 Pet. 1. 19. The Scripture of the Olde Testament shined in those dark times and it was a perfect rule even in the dayes of Moses Deut. 12. 32. The Scripture is a perfect rule of faith and of good manners Christ himselfe giving authority to the Old Testament and John the Apostle doth approve give witnesse to the New Testament sealing up the divine authority thereof Revel 22. 18 19. The cause of mistake in any is the ignorance of the Scriptures this Christ telleth the Jewes Yee erre saith he not knowing the Scripture Mat. 22. 29. Hence he counselleth them to search the Scriptures Joh. 5. 39. He alludeth to those that digg deep into the earth for those precious things that lie hidden in the profundity thereof for such a profound search it is that the Apostle doth so highly commend the noble Bereans But now here ariseth another question namely how we shall understand the Scriptures for one interprets them this way and another that way how then shall we come to the right understanding of them I answer first negatively secondly affirmatively 1. Negatively thus no man can by wit learning or any humane art understand the Scriptures because they contain heavenly and divine mysteries in them I grant that a man by humane learning may understand the literall sense of the Scriptures but he understands not that spirituall hidden mystery therein contained he may read the Scripture and not understand see and not perceive as Christ saith Matth. 13. And the Apostle declareth the same thing in 1 Cor. 1. 18. For saith he the preaching of the Crosse is to them that perish foolishnesse That is it seemeth to them a very ridiculous and empty thing The Apostle confirms this by a citation out of the Prophet Isa Chap. 29. vers 14. I will destroy the wisdome of the wise and bring to nothing the understanding of the prudent vers 19. That is I will infatuate their wisdome and their understanding shall perish Now then saith he where is the wise where is the Scribe where is the disputer of this world That is how are all your wise men and great Philosophers that spend much time in searching out the secrets of nature but yet are ignorant of the hidden mystery of Christ The divine writings of God will not stoop to the spirit of a naturall man Hence the Apostle saith The natural man receiveth not the things of the spirit of God for they are foolishnesse unto him 1 Cor. 2. 14. He sheweth that a man that hath no farther light of understanding then that of nature cannot with his carnall reason reach the heavenly mysteries of the word which must be understood in a divine and spirituall sense But 2. The Scriptures are a sufficient rule when wee come to make use of them with the inward anointings of the spirit of Christ upon our hearts And hence the Apostle doth comfort the Saints against seducers saying But yee have an unction from the holy one and yee know all things 1 Joh. 2. 20. That is you are not in danger of being seduced or drawn aside from Christ because the spirit of God that anointed Christ a Priest King hath also anointed you to be a spirituall Priest Rev. 1. 6. So that ye may be able to guide and defend your selves against false teachers this anointing you have received from the holy one even from Christ in whom is a spring of spirituall graces to be communicated unto us by which means ye know all things needful to be known to preserve you from being seduced or led from Jesus Christ And in vers 27. he saith But the anointing which ye have received of him abideth in you and yee need not that any man should teach you but as the same anointing teacheth you of all things and is truth and is no lie Although in particular things wee may teach and edifie one another yet none can teach the mind and the affections to stick fast to the truth of Christ but the Spirit which is to lead and guide us into all truth Now the Spirit of Christ is the best Interpreter of the Scripture the same spirit that first indited the Scriptures must teach us to understand them when wee have the spirit of the Prophets and Apostles who were pen-men of the Scriptures then and not before shall wee understand the Scriptures It is the Spirit of God that must teach us and lead us into all truth Hence the Apostle calleth the Gospel the Administration of the Spirit 2 Cor. 3. 8. And this spirit is called the law of the spirit Rom. 8. 2. And the spirit of adoption and freedome vers 15. the spirit of discerning for it searcheth all things yea the deep things of God 1 Cor. 2. 10. The spirit of faith 1 Cor. 4. 13. The spirit of wisdome and revelation Ephes 1. 17. Now wee must bring the Spirit of the Scriptures to understand the Scriptures the Spirit of God to understand the word of God For wisdome will be justified of her children none of the wicked shall have understanding but the wise shall understand Dan. 12. 10. And feed thy Kids above the Shepheards tent By Kids you heard was meant young Christians that were tender and wanted to be cherished Hence Observe 1. That the Lord doth tender and take care for young Christians If the Lord exhorts us not to offend our weak brethren he wil not himself offend them Hence it is the Lord useth such mild expressions in Scriputre as a Father Mother Nurse and the like As a father pittieth his child so the Lord pitties his people Psal 103. Can a mother forget her child c. The Lord pitties us and beares with our weaknesse even as a tender mother doth her childs and hee provideth for us sutable to our weaknesse milk for babes as well as strong meate for strong men Secondly Observe That those that are strong should strengthen and feed those that are weake Feed my Kids my young and tender Christians wee must feed instruct all those committed to our charge Thus Abraham taught his houshold and Joshuah served the Lord with his house so did Cornelius Thus we are to feed refresh edifie and build up one another but especially the weak and tender Christian 3. This feeding is enlarged from the place where they were to feed that is either beside or above the Shepheards tents both interpretations hold forth the goodnesse of the pasture
we use to say at his owne cost he first sends a spirit of faith a spirit of love a spirit of holinesse a spirit of humility and then comes and makes a feast of such provisions as himselfe sends Now what ever may be said in the praise and commendations of a plentifull Feast the same and much more may be said in the high commendations of this Feast that Christ makes for his Saints 1. In Feasts there are the chiefest provisions of meat and drink c. So in Christ we have the chiefest food in all the World My flesh is meat indeed and my bloud is drinke indeed saith Christ John 6. 55. That is his flesh is that spirituall Manna that came downe from Heaven with which our souls are fed to eternall life The Crucified flesh of Christ by which divine justice was satisfied is the onely meat to refresh our souls what greater rarity is there in all the World for the soul to feed on then the graces of Christs spirit flowing out abundantly upon our hearts 2. A Feast hath all sorts of provisions So Christ is variety of food unto the souls of his people All the promises are yea and in him amen 2 Cor. 1. 20. There are promises suitable to every condition and relation of his people there is most pretious and pure blood to wash away their guilt there is strength to support them in weaknesse there is a Garment of righteousnesse to cover the shame of their nakednesse a Spirit of truth to lead and guide them into all truth sweet mercies and consolations to comfort them in all their droopings Gold and Pearles and pretious stones to enrich them In a word there is a plenitude and fullnesse of all grace to feed and fill their empty and destitute souls And thus we have the Apostle in 1 Cor. 1. 30. least we should not be too much cast downe with our owne folly saith Christ is made unto us of God wisdome and for our uncleannesse and corruption he is made unto us holinesse and sanctification and for our misery and bondage he is made unto us redemption The Spirit of the Lord anointed Christ and did solemnly designe him to be home unto every Saints condition and to be made as the Apostle saith of himselfe all things to all men Hee was anointed to preach glad tidings to the meeke to bind up the broken hearts to proclaime liberty to captives to appoint beauty for ashes joy for mourning and garments of festivity and praise for sad and heavy spirits Isa 61. 1 2 3. So that Christ hath in him sufficiency relative and suitable to all the conditions of the Saints they may feed on him with all sorts and varieties of good things 3. In Feasts there is great plenty of Meats and Drinks and such like provisions so that none use to goe away hungry from a Feast So there is abundance of satisfaction in Christ yea in him is a redundancy and an overflowing of all good things when Christ giveth his people good things he gives them in abundance As for our redemption the Apostle saith we have it according to the riches of his grace Ephes 1. 7. That is we have a full and bountifull redemption by him And the glory that Christ gives to his people is cal'd riches of glory Ephes 3. 16. And Christ is said to give us all things richly to injoy 1 Tim. 6. 17. And to powre his Spirit richly into our hearts Titus 3. 6. If Christ gives of his Spirit he gives abundance of it if he gives us peace he gives it in abundance yea he fills the soule with good things 4. A Feast is intended for joy and rejoycing So Christ doth rejoyce and make glad the hearts of his people he feeds them with inward tranquillity and joy in the holy Ghost shedding abroad his owne love in their souls It is true that the world feeds the Saints with the bread of affliction but Christ gives them to drinke the wine of consolation In the world saith Christ to his Disciples yee shall have tribulation but be of good cheere I have overcome the world John 16. 33. Hence it is that the Apostle exhorteth Believers to rejoyce in Phil. 4. 4. Rejoyce alwayes in the Lord saith he Forasmuch as you have the true cause of joy you may take it upon good grounds and therefore I say againe rejoyce Christ doth make a feast of triumph and rejoycing with every soule that is brought home unto him an instance whereof we have in the Prodigall Son Luke 15. 24. The Father of the Prodigall brought his fatted Calfe and kill'd it to eat make merry with his Friends O what greater joy and rejoycing can there be then that sweet harmony betweene the soule and God reconciled unto it through Jesus Christ The soule that was dead is now alive and that was lost is now found and sweetly entertained by the Father what peace and joy is like that which flows from the Spirit of Jesus Christ 5. At a Feast there is a meeting of many friends together So here is a good company at Christs Table it is surrounded by Christ and all his faithfull Servants The Father himselfe is present at this Feast for saith the Apostle Our fellowship is with the Father and with the Son Jesus Christ 1 John 1. 3. The Saints being united to Christ by faith have fellowship with him and by him they are united to the Father whereby they have communion with him also The Angells are likewise at this feast rejoycing with the Saints 6. The Master of a Feast doth use to welcome and cheare up his Guests It was the custome of the Jewes to welcome their Guests by powring out precious Oiles upon their heads as appeareth in Luke 7. 46. John 12. 3. Hence it is that David alluding to the Jewish custome saith Thou preparest my Table and thou anointest my head with Oile Psal 23. 5. Thus Christ as the Master of this heavenly Feast cheereth up his Guests by powring forth the Oile of grace and of gladnesse upon the heads of his people and by filling of their hearts with joy and gladnesse Thus we find Christ welcomming of his Church in Song 5. 1. saying Eat O my friends drinke yee drinke abundantly O Beloved Thus Christ feasteth with his people and conveyeth all the dainties of salvation unto them and thus his people come to injoy Christ and all his comforts and graces here they have a Feast of grace and at last shall come to a Feast of glory My Spikenard sendeth forth the smell thereof Here we have the effect of this communion My Spikenard sendeth forth the smell thereof Christ hath his communion with his Church and his Church hath her odour from that communion Spiknard is a very pleasant fruit Some of the Rabbins thinke that Nardus was like to Saffron It seems there was diverse sorts of it One sort is called Nardus celtica which the French-men call Lawand and we in
the fourth is like the Sonne of God And in all probability it was so it being usuall under the Old Testament for Christ upon some weighty occasions to appeare in humane shape Thus Christ will be with his people in the furnace of affliction and either he will preserve them in or deliver them out of trouble hee will so sanctifie affliction that it shall prove a very blessing unto them 3. From the note of propriety my beloved is unto me c. Observe That the Saints only have the right feeling and sense of Christs sweetnesse They only are redeemed and sanctified by Christ they alone feele the free remission of sins and reconciliation with God through Jesus Christ from whence ariseth this sweet refreshing peace and spirituall joy in their souls The men of the world doe smell the sweet savour of many earthly things and doe abundantly delight in them but this divine and spirituall sweetnesse of Christ they do not smell This is no great wonder neither for let the sun shine never so bright and yet hee that is blind cannot perceive it So let him that is without sense of smelling come among sweet savours yet he smelleth no sweetnesse at all Thus Christ is preached abroad in the world and he is as it were a box of precious ointment powred forth but yet for all this the men of the world are so stuffed with the stinking savours of carnall lusts which seem more delightsome unto them as that they cannot smell any spirituall sweetnesse in Christ at all so that when the Saints are exceedingly moved and taken with the sweet savours of Christ yet others are nothing taken with those spirituall savours and that because they savour not the things of God Then the Saints only are perfumed with Christs sweetnesse so that their hearts for love of him doe despise unclean lusts and carnall pleasures aspiring unto the heavens in their soules where Christ is who is their happinesse their joy and their treasure whom they fix as it were a bundle of sweet myrrhe between their breasts and doe smel a sweet savour in his redemption and mediation even as a cluster of camphire in the vineyards of Engedi Thus much for the commendations of the Spouse concerning her Beloved VERS 15 16 17. Behold thou art faire my Love behold thou art faire thou hast doves eyes Behold thou art faire my beloved yea pleasant also our bed is green The beams of our house are Cedar and our rafters of fir CHrist and his Church having already mutually commended each other now again they doe renew the prayses one of another and that more succinctly then before For this commendations Christ beginneth and the Church followeth after 1. Christ commendeth his Spouse vers 15. 2. The Spouse praiseth her Beloved vers 16. 3. Wee have a conclusion of praise joyntly between them both vers 17. First Christ commendeth his Spouse his Eulogie is laid down First By way of preface or introduction and this is two-fold 1. By a word of attention Behold 2. By a love-title my love Secondly we have Christs assertion of his Spouse and that is double thou art faire thou art faire Thirdly this assertion is inlarged by a comparison thou hast doves eyes Or wee may take it for Christs commending his Spouse for her properties First for her beauty as shee was made glorious in him and without spot thou art fair c. Secondly For her spirituall chastity thou hast doves eyes Behold my love thou art faire c. It was the whole desire of the Church to be well favoured comely and beautifull in the eyes of Christ now for Christ thus to acceept of her is all shee can wish or desire A singular joy it must needs be unto her to be assured and made certain that she is indeed made beautifull in his sight And therefore the Lord to cheer and to comfort her in the assurance thereof doth pronounce her excellent beauty which can hardly be uttered with any words and therefore hee doth preface his speech with a note of attention saying Behold thou art faire my love c. The Scripture useth this word behold when it would stir up the minds of men to consider some rare some excellent or wonderfull matter As Behold a virgin 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Eu ecce adverbium demonstrandi usurptur in rebus motabilibus shall be with child c. And behold the day of the Lord shall come To behold in it's proper signification is to looke on a thing with our fleshly eys but it is used to signifie a due consideration or a due regard of a thing as Behold therefore the beautifulnesse and severity of God Rom. 11. 12. Sometimes the word is taken by way of derision as in Gen. 3. 22. where God saith concerning Adam behold the man is become as one of us but this is least of all meant in this place Again the word behold is taken by way of asseveration to assure us of the truth of a thing And thus it is used here for the Church being sensible of her blacknesse and deformity in Vers 5. Christ comforteth her against that deformity which shee saw in her selfe by telling her that shee was the fairest among women Ver. 8. but now to assure her of the truth and certainty thereof he doth preface his commendations with this word of asseveration saying Behold thou art faire c. Lastly Behold is prefixed to such phrases by which the Lord would raise up our thoughts to the highest pitch of attention and admiration to quicken us against our dull and misgiving hearts The Saints many times thinke worse of themselves then happily Christ would have them and they are hardly drawne to believe that Christ hath made them so glorious and so happy as he hath done now that Christ might raise the hearts of his people against such misgiving thoughts he doth rouze and stir them up by this note of attention Behold thou art faire c. So this word of attention Behold notes unto us three things First how backward and slow of heart we are to beleive the things of-Christ how dull we are at the best so that we alwayes stand in need of being quickned and rouzed up by such a word of attention as this Behold c. Hence it is that the Apostle exhorts Timothy to stir up the gift of God that was in him 2 Tim. 1. 6. where the word stir up signifieth to stir up fire or to give life to fire as fire burneth under ashes and is revived or rekindled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 again and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to vivifie and put fire by stiring up This notes unto us that the gift of God is as it were a certaine flame kindled in our hearts but our natures are as the ashes which are ready to cover and choak this fire in us and the flesh and the Devill goe about to put it out and therefore
become flourishing and fruitfull by the communion they have with Jesus Christ Hence it is the Apostle prays that the Collossians might be fruitfull in every good worke and increasing in the knowledge of God Unto this are all the Saints exhorted Ephes 4. 15. But speaking the truth in love saith the Apostle that yee may grow up into him in all things which is the head even Christ The Apostle speaks of the spirituall growth of the whole body of Christ and every Member thereof who were to beare an earnest affection to the truth whereby they might grow in Christ for he quickneth and cherisheth his Church which consisteth of diverse Members and gives unto each of them a suitable measure and proportion and by this effectuall working in the measure of every part maketh increase of the body unto the edisying of it selfe in love ver 16. Now we must know that this spirituall growth doth not flow from any principle of nature but it is Christ thet ministreth vigour and strength above nature For which observe the phrase in Psal 92. 14. speaking of the righteous saith He shall bring forth fruit in old age In the Originall it is in graynesse or hary age Now in old age when naturall strength is decayed none can be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cunicio fruitfull without a supernaturall supply of strength and vigour Hence it is that David prayeth unto the Lord saying Cast me not off in the time of old age forsake me not when my strength faileth now also when I am old and gray-headed O God forsake me not untill I have shewed thy strength unto this Generation thy power to every one that is to come Psal 71. 9. 18. It is said of Sara that shee received strength to conceive seed and was delivered of a child when shee was past age And he to wit Abraham as good as dead c. Heb. 11. 11 12. So are the Saints as it were past age and dead by nature therefore they must as Sara receive strength from Christ to conceive and bring forth the fruits of the Spirit Secondly if we understand the words of the spirituall increase of the Saints begotten unto Christ by the seed of the word Observe That multitudes of Children are borne unto Christ which are begotten by the immortall seed of the word For by this phrase Our bed is greene noteth unto us the fertility of Children to wit of Sons and Daughters arising from the womb of the Church especially of the Gentiles The Evangelicall Prophet seing this it caused him to cry out in this wise The desolate hath more Children then the married wife And because of the multitudes that should come in and imbrace Christ he addeth Enlarge the place of thy Tents and let them stretch forth the Curtaines of thy habitations c. Isa 54. 1 2. The Prophet speaks as if so many should come in to Christ that she should seeme to want roome to receive them and therefore bids her stretch forth her curtaines alluding to the Tents in which they dwelt And in Chap. 66. 8. he crieth out by way of admiration Who hath heard such a thing shall the Earth be made to bring forth in one day or shall a Nation be borne at once for as soone as Zion travailed shee brought forth her children By this the Prophet doth intimate the multitudes of those that should suddenly be borne a new and begotten unto Christ by the publication of the Gospell which was figured out by those multitudes that returned on a suddaine from Babylon as if a whole Nation had been borne in one day This was the promise that the Lord made to Abraham and it is not to be limited to his Children after the flesh but to his Children of the promise that his seed should be as the starrs and as the dust for multitude Gen. 28. 14. And at the first promulgation of the Gospell there were daily added unto the Church Acts 2. 47. And the Saviour of the Gospell was manifest in every place 2 Cor. 2. 14. Hence it was that Beleivers after Christs ascention were called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The multitude of them that believed And it was Prophecyed that Ten men shall take hold out of all Languages of the Nations of the skirt of him that is a Jew saying we will goe with you for we have heard that God is with you Zech. 8. 20. 23. That is many of the Nations should imbrace the truth which in former times were restrained within the Nation of the Jewes according to the Prophecy in Genes 9. 27. where it is said God shall inlarge Japhet and he shall dwell in the Tents of Shem c. But we must not make universality the note of the Saints for universality is common to Antichristian Idolatours The whore was to set upon many waters which were peoples and multitudes and Nations and tongues and the Kings of the earth were to be made drunk with the wine of her fornications and all the Nations to drinke thereof Revel 17. 15. 18. 3. Therefore we must understand the Church of Christ to be numerous in her selfe and not comparatively setting her with the world but to be many comparatively with the old Church of the Jewes for more are the children of the desolate then of the married wife Isa 54. 1. To conclude this spirituall birth is that which concernes both Christ and his Church for the union of Christ and his Church is the cause of such an everlasting greennesse and fruitfullnesse Christ is as the Agent and the Church in her senses and affections is the patient Christ soweth the seed of his word and the Church as the ground receiveth the seed that so between them are many spirituall Sons and daughters begotten unto God Hence they doe mutually and jointly rejoyce and sing at the Churches inlargement It is not said My bed but our bed thereby shewing that it concernes them both The heavenly procreation of many spirituall Sons and daughters and the fresh and flourishing springing of those goodly plants which are thus borne of the Spirit of God is matter of joy and rejoycing both to Christ and his Church Thus much for the place of conception now followeth the place of spirituall education Vers 17. The beams of our house are Cedar the Rafters are of Firr Here is commended their house which they dwell in and the commendations is from the matter which it is built of which is expressed by two adjuncts beams and galleries The beams of our house The word Translated beams signifies beams or Rafters 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Occurit Inde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tignum which beare up the roofe of the house or any timber or stone whereof any such prop is made Beams are for strength and sustentation of the house by these beams may be meant those that are strong as James Cephas and John are called Pillars of the Church Gal. 2. 9. because these by the preaching of the
above all other societies whatsoever because unto her Members are committed the Oracles of God as the Apostle speakes of the Church of the Jewes Rom. 3. 2. unto whom also pertained the Adoption and the glorie and the Covenants and the giving of the Law and the service of God and the promises Rom. 9. 4. Secondly Jerusalem was eminenter then other places for it is said they went to Jerusalem and down to Aegypt and other places so the Church is from above Gal. 4. 26. because it hath its originall from above and steeres its course towards heaven above Thirdly Jerusalem was a Cittie compact in it selfe Psal 122. 3. So is the Church the body of Christ compact and knit together by joynts and legiaments as it is in the naturall body for so the Apostle telleth us that The whole body of the Church is fitly joyned together and compacted by that which every joynt supplyeth c. Ephes 4. 16. Fourthly Jerusalem is a free Cittie and had many Citie-priviledges and immunities so is the Church Gaâ— 4. 26. Jerusalem or the Church which is above is free The Law was delivered in a most terrible manner on Mount Sinai and the effects thereof was nothing but bondage but after it was sent out of Zion and out of Jerusalem with the Spirit of grace and adoption and brings with it cheerefulnesse and libertie so though Agar geâ—dereth to bondage yet Jerusalem which is above is free Fifthly Jerusalem was the seat of God chosen from all places of the world as appeares Psal 132. 13 14. For the Lord hath chosen Zion â—he hath desired it for his habitation this is my rest for ever here will I dwell for I have desired it So the Church of Christ is his seate where he dwels and holds forth the word of life and distributes the rich treasures of grace and glory and doth beutifie it with all heavenly excellencies and priviledges of salvation Sixthly Jerusalem was the joy of the whole earth Psal 48. 2. So is the Church the joy and comfort of the word what are all the men in the world besides the Church is the seate of saving truth and is built upon the foundation of the Prophets and Apostles so that the Church is the depository of the truth that orbe out of which this glorious light shines forth and unto the Church pertains the Covenant and the promises as you heard before So much for the Parties charged Now wee proceed to the manner of the charge By the Roes and by the Hindes of the Field Some render these words thus Tarry ye abroad with the Roes or with the Hinde of the field Wee may understand it thus Yee that are by the Roes that is yee that feed your flocks abroad in the Feilds where the Roes and Hindes runne The meaning may be this get you abroad for a while take your pleasure and doe what you will only disquiet not neither vexe my beloued This is spoken by the Church after the manner of men and their wives who when they would talke off secret matters or take their rest and be quiet will bid their Children and servants get them abroad and recreate themselves where they will for a while Indeed some take the words as if the Oath were by the Roes and by the Hindes which cannot be but improper and onely figurative because Oathes and Adjurations are by the name of God onely Deut. 6. 13. We may read it among the Roes so doth Arius Montanus rather then by the Roes because the Letter Beth is here prefixed which signifieth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In capreis in Or among more properly then by The Church doth in her charge to the Daughters of Jerusalem take these creatures to wit the Roes and Hinds as witnesses against them if they neglect their charge an example we have in Deut. 30. 19. I call Heaven and Earth saith Moses to record this day against you c. This obtestation of Heaven and Earth is meant the creatures in Heaven and Earth We have the like expression in Josh 24. 27. This stone shall be a witnesse saith Joshua unto us for it hath heard all the words of the Lord. This figurative Speech is as much as if Joshuah had said to the people thus this stone shall as truely witnesse against you if you shall falsifie your promise and Covenant as if it had heard the words that were spoken Hence Observe That unreasonable creatures are called to testifie against men that deale falsly with Christ Suitable to this is that in the Prophet Jer. 2. 12. Be astonished O yee Heavens at this and be yee horribly afraid be yee very desolate saith the Lord. Implying that the very senselesse creatures were they apprehensive of such evills would abhor such dealings and tremble to thinke what the issue of them would be or that such courses were such as might justly fill Heaven and Earth with astonishment And so in Isa 1. 2. Give eare O Heavens and heare O Earth c. Because men are obstinate and senselesse the dumb creatures are called upon as more ready to heare and obey Gods word then they and are therefore witnesses for God against them And in Psal 50. 4. He will call to the Heavens to judge his people that Heaven Earth may beare record And in Job 20. 27. The Heavens shall reveale his iniquity and the Earth shall rise up against him Let us consider the nature and condition of these Roes and Hinds and then we shall see how fitly they are here brought in in this obtestation or adjuration 1. The Roes and Hinds are wild Beasts of the Field 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Militia congregatio populi axercitus and have their names of Armies and Powers and by wild Beasts the people of the world who are not of God are named so that his people are admonished not to provoke Jesus Christ least these wild Beasts among whom they live should be made instrumentall to afflict them 2. These Roes and Hinds are set forth in Scripture for their swiftnesse of foot as in 2 Sam. 2. 18. which being referred to Gods judgements may signifie the swiftnesse of Gods judgement on them that shal break this adjuration 3. These creatures are also commended for their mutuall love one to another by them is the love betweene man and wife set forth as in Prov. 5. 19. Let her be as the loving Hind and as the pleasant Roe c. That as the Males and Females of these Beasts doe dearly love one another so is the unfeighned love betweene man and wife and also betweene Christ and his Church for Christ himselfe is likened to a Roe or young Hart in Vers 9. 4. These Beasts are very much desirous of the highest places this is a property given by the Prophet Habakkuk to the Hinds when he saith The Lord will make my feet like the Hinds and he will make me walk upon mine high places Habak 3. 19. So should the
in the Spring Now there is an evidence of right and propriety that Christ doth communicate unto his Saints whereby they have a comfortable interest in him First In all his workes and performances they are in a peculiar respect for every Saint his making of the world setling of policies and governments rooting up of Kingdomes executing of judgements in the earth rewarding some and punishing others and the like all these and in all other generall providentiall workes of Christ the Saints have a kinde of interest and proprietie in next unto his owne glorie Christ aimed at the good of his Church in all these things and doth alwayes make them instrumentall for her welfare in which sense are the words of the Apostle 1 Cor. 3. 21 22. All things are yours saith he whether Paul or Apollo or Cephas or the world or life or death or things present or things to come all is yours Secondly The Saints have a claime also in the dignities and honours of Christ There is a reciprocation as it were betweene him and his people they are mutually and interchangeably glorified in one another as Christ is glorified in them Joh. 17. 10. so they are unspeakably dignisied and graced by him The glorie of Children saith Solomon are their Fathers Prov. 17. 6. If the father be heroicall or any way excellent this is the Sonnes glorie unlesse he degenerate now the Saints are called the Seed and the Children of Christ whatsoever therefore he excels in it is their dignitie and their glorie Besides Christ doth impart of his glorie and honour to them making them like himself Is Christ a sonne and heire of all so are thy sonnes and heirs and Co-heirs with Christ shall he judge the World So shall they in some sort Doth he breake in pieces the Nations with a rod of Iron so doe they is he ascended into glory so shall they ascend there is not any whit of his glory unlesse it be that which is utterly incommunicable but they have a touch of it if I may so say yea and that which is incommunicable redounds to their glory also Thirdly the Saints have interest in the Offices of Christ Every Saint may say of Christ he is my Prophet and Teacher he is my Priest and Reconciler he is my King and Governour yea the Saints have such an interest in these Offices of Christ that vertue comes out of him to make them even Prophets and Priests and Kings also Prophets in some measure to teach themselves and others Priests to offer spirituall Sacrifices acceptable to God by Christ and Kings to rule over their owne lusts and corruptions Fourthly the Saints have interest in the graces of Christ he that hath the field hath also the treasure that is hid in it It was the greatest consolation and joy of the Spouse that shee could say My Beloved is mine So all that is in Christ a Believer may appropriate to himselfe he may say his riches his love his goodnesse his greatnesse his power and all that is his is mine I have interest in all those transcendent graces of his his mercy his truth his promises they are all mine Thus the Saints have a peculiarity and right in Christ which is as the Spring of all mutuall love betweene them Now to joine the words together My Beloved is mine and I am his they imply 1. A mutuall interest as Psal 73. Whom have I in Heaven but thee and what is there in Earth in comparison of thee He is mine yea and I am his there is propriety with peculiarity and interest 2. The words imply a mutuall love Christ is the object of the Saints best affections and the Spouse is the very Center of Christs love his love rests on the Church and scatters not to other objects Thus the Apostle applyes the love of Christ saying He loved me and gave himselfe for me Gal. 2. 20. And we love him because he loved us first 1 John 4. 19. So that the Church may say Christ is mine and his love is mine and I am Christs he hath my soule my affections and all that I have is his he hath my love to the uttermost 3. The words doe also imply mutuall familiarity Christ is my familiar my fellow-friend and Companion he discovers himselfe unto me in the secrets of his love So the Saints have a spirit of fellowship and familiarity with God in Christ so that they can unbosome and let open their hearts to him upon all occasions as unto a familiar 4. And lastly they imploy complacency or resting one in the other Christ hath a complacency and resting in his Spouse he is well pleased in her taking the greatest satisfaction and content in her that possible can be thought on So the Church hath a complacency or well-pleasednesse in her beloved whereby shee doth approve and like of all that is in him resting in his goodnesse as in the most lovely and desireable object in the World Hence shee saith in Chap. 1. Verse 1 2. Thy love is better then Wine Because of the savour of thy good Ointments powred forth therefore doe the Virgins love thee This shews what a pleasing and delightfull object Christ is to a believer what more acceptable to the tast then fragrant wine Christ is far more acceptable to a Saint What more pleasing to the smell then sweet Ointments of an exquisite composition Christ is the same and far sweeter to the heart of a believer so that the Saints from this complacency and wel-pleasednesse in Christ doe sweetly acquiesce and rest in him as in the loveliest object in the world Having spoken of the union and communion betwixt Christ and his Church where was set forth the mutuall interest and owning between Christ and the Church Now it will be necessary that I speake something of the order of this union Christ is first ours then we are his My beloved is mine and I am his Hence Note That Christ is first ours and then we are his because he is ours For this there are foure grounds 1. Christ is the well-spring of all grace in us our grace comes from his grace and our love from his love as appears 1 John 4. 10. 9. 2. Because the lesse is first beloved of the greater the nature of love is first to discend the superiour first loves the inferiour as the love of a Father discends to his Child first then the Childs love ascends back to the Father So Christ first condiscends to love us then we ascend in our love to him againe 3. From the attractivenesse of Christs love Magnes amoris est amor love is the attractive loadstone of love now our nature is such that we will love onely where we are first loved as the heat of the Sun-beams reflect from a wall so Christs love to us cannot but cause a reflexion of ours upon him our love is but a sparke of his We loved him saith the Apostle because he loved us first when he
damp for the losse of Christ after he comes and meets them and opens the things of the Kingdome of God unto them Their hearts begun to burne within them Luke 24. 32. We should be very inquisitive after Christ his wayes his Kingdome questions many times end in resolutions the soul rests and injoyes in satisfaction Thus much for the answer of the daughters of Jerusalem which was by way of question or demand What is thy beloved more then another beloved c. Now followeth the description which the Spouse makes of her beloved and first in generall she describes him thus VERS 9. My beloved is white and ruddy the chiefe among ten thousand The Spouse in her reply to the Daughters of Jerusalem maketh a lively description of Christ First before we enter upon the particulars we may consider in generall how she setteth forth here the riches the dignity the glory and beauty of Christ When the daughters of Jerusalem are so inquisitive for to know him she describeth him at large to the end that it may appeare there is good cause to move so earnestly after him and that it might be known what a rich Jewell they obtaine that doe find him So that indeed notwithstanding her great distraction of mind her speeches are still godly and her whole communication is nothing else but a kind of Sermon or preaching of the goodnesse merit and worthinesse of Jesus Christ Hence Observe in the generall That no persecution can silence the Spouse so as to hinder and keepe her back from publishing and declaring the glory and the praise of her wel-beloved It is an usuall thing for the world to storme to gnash their teeth yea to fret and rage when Christ is laid open in the rich treasures of his grace and glory yet for all their fury and rage the Saints will not be silent but describe him and lay him forth in his highest glory and excellency Then however the Spouse was persecuted and abused by the watchmen she proceeds to set forth her beloved saying My beloved is white and ruddy c. First the Spouse describes her beloved in generall saying My beloved is white and ruddy c. Secondly she sets him forth in particular and doth enumerate and reckon up all his parts from top to toe as we use to say setting him forth by all the members of his body as the following verses shew In generall she describes Christ two wayes 1. Positively My beloved is white and ruddy 2. Comparatively The chiefe among ten thousand My beloved is white and ruddy c. The Spouse describeth Christ unto the daughters of Jerusalem by his surpassing beauty and comelinesse to the end she may attract and draw forth both her owne affections and theirs also after him Christ is here set forth as a goodly young man whose image is pourtrayed by his visible qualities his colours and by the members of his body But this is not meant of the aspect and face of the outward lineaments and proportion of his body although his comelinesse in that behalfe need not to be doubted of but of his spirituall beauty and gracefulnesse My beloved is white and ruddy saith she the mixture of these two colours makes a beautifull and good complexion White and red as they shew the best temparature in man so here it may denote in Christ his divine nature and his humane nature for white is like the appearance of God as we may see in the Vision in Dan. 7. 9. he appeared all white as snow and pure as fine wooll And man had his name Adam of Adamah the red mould of the Earth out of which he was taken Gen. 2. 7. Christ is called the second Adam 1 Cor. 15. 45. And was partaker of our flesh and blood Heb. 2. 14. Or we may understand by Christs whitenesse his righteousnesse and innocency as he was without spot without sin being the immaculate Lamb free from all defilements And thus the Saints are said to be cloathed in white rayment which is their righteousnesse Revel 19. 14. So that these words may allude to the Candidus rubicundus Christus esse perhibetur quia nullum omnino peccatum faciens justitiae plenitudinem ex integro tenuit famen tanquam peccator esset ad mortis passionem accessit Greg. in Cant. 5. Prophets description of the Nazarite whom that he may figure the glory of Christ he describeth him to be more white then milke more pure then snow more ruddy then the Carbuncle more orient then the Saphire Lam. 4. 7. By which outward beauty is understood in ward holinesse And then by his rednesse we may understand his bloody sufferings for we are said to be washed and cleansed by his blood as the Apostle John saith The blood of Christ cleanseth us from all sin 1 John 1. Againe lastly we may understand by his whitenesse his administrations and then it denotes his grace mercy meeknesse and patience he is very mild and gentle in all his wayes And likewise by his rednesse his vengeance and justice on his enemies for he is said to have his Garments dipt in blood Isa 63. 1 2. Now this temparament and mingling of white and red after such a mysticall manner in Christ denotes his surpassing beauty makes him of high account to his Saints and enflames their affections to imbrace him and follow him for these two colours together doe shew a right excellent constitution of body and also a very perfect beauty This ruddy or sanguine complexion is commended in David 1 Sam. 16. 12. And both these colours of white and red are joyned together the whitenesse maketh the rednesse more fresh and faire and the rednesse discerneth the whitenesse from palenesse of face or flegmatick complexion both which colours if they concurre in any earthly creature especially such as be young make the same to be most of all liked how much more then should they considered spiritually in Christ in respect of whom all earthly things are but a shadow not onely be excellent in him but draw us to be enamoured with him Hence Observe That Christ is one in whom is rare beauty The Psalmist describes him to be so when he says Thou art fairer then the Children of Adam Psal 45. 3. The Apostles beheld his glory as the onely begotten of the Father full of grace and truth John 1. 16. By the onely begotten is meant he that came from the bosome of God with the glory of the Father upon him And Christ in his glory had his face shining as the Sun Mat. 17. 2. For he was full of his Fathers glory In him dwellt all the fullnesse of the God-head bodily Col. 2. 9. It was God appeared gloriously in our flesh shining forth in his glorious beams through his Sonne So that Christ is glorious by the indwellings of God by his righteousnesse wisdome power goodnesse glorious in all his offices and administration dealing in much meeknesse and gentlenesse with his people
we may read How beautifull are thy goings c. Sometimes by the feet are meant sound affections as in Eccles 4. but here we may take it for her obedience and faith and walking in the truth being now set free by the Sonne as in John 8. 32. walking in the liberty of Christ Gal. 5. 1. And it 's added How beautifull are thy feet with Shooes To goe bare-footed was a signe of Captivity and affliction Isa 20. 4. 2. Sam. 15. 30. And when the Lord mentions his favours to the Church he saith I shod thee with Badgers skin Ezek. 16. 10. The feet of those that preach the Gospell are said to be beautifull Rom. 10. 15. So here the Spouse in her returne to Christ is said to be also beautifull being as it were shod with the preparation of the Gospell Ephes 6. 15. By the knowledge and obedience of which she is set in the way of Christ whereby her feet and goings are beautifull and glorious Hence Observe That the Saints in their returning to and walking in Christ are very beautifull and glorious in their goings It is a glorious thing to walke in Christ to walke in the Spirit those that thus walke are said To make straight paths for their feet Heb. 12. 13. Sin is called our owne wayes and crooked wayes that are not good but to walke in Christ and in the spirit is to walke in beautifull paths When we walke in darknesse and bondage we walke as it were without shooes bare-footed but when we walke in the knowledge and counsell of God then we walke as it were with shooes being shod with the preparation of the Gospell Thus much for the glory of her walkings her honour is yet further set forth in that it 's said O Princes Daughter The Hebrew Bath-nadeb signifieth Daughter of the beautifull or Of the Prince or noble then we may read O bounteous Princes Daughter Princes are named bountifull as being free liberall and willing to doe good to others To be a Sonne of Belial is to be of a wicked disposition Deut. 13. 13. And to be the Sonne of a Noble is to be of an ingenuous and noble disposition Eccles 10. 17. Hereby is noted that the Spouse is of a Noble race of a free disposition ready to communicate to others of the grace she hath received Hence Observe That the Saints are of a noble parentage and disposition These are they which are not borne of blood nor of the will of man nor of the flesh but of God John 1. 13. The Spouse is called the Kings Daughter Psal 45. The word which dwelleth in us is called the word of the Kingdome because it brings a Kingdome with it and the Saints are called Children of the Kingdome The Kings Daughter is to be borne not according to the flesh but according to the promise like Isaac which was Heire to Abraham in his house whereas Ishmael and his Mother were cast out of doors The Apostle affirmeth that the Saints are not Children of the Servant but of the free woman And John saith We are born of God and his seed remaineth in us 1 John 3. 9. As by seed man is borne of carnall conception so by the Spirit he is born of spirituall regeneration And as the Saints are of an honourable birth so they are of a noble ingenuous disposition they are free and ready to communicate When the restauration of glory is promised to the Church it is said that Nabal the foole or vile person should no more be called Nadib liberall or bountifull Isa 32. 5. That is the fool or vile person shall no more be called a Prince or one that is bountifull but he shall be called such as he appears to be in his Villany Thus much for the commendations of the feet of the Spouse with the Epithite given her O Princes Daughter now followeth the praise of her Thighs in the next words The joynts of thy Thighs are like Jewells the worke of the hands of a cunning work-man The Originall word here Translated joynts is not found elsewhere in Scripture it signifieth turnings or things that doe compasse about Some understand it of the Girdle wherewith the Spouse was girded which they did use to weare in old time lower by much then we doe even upon their Thighs as appears by Psal 45. 3. Or about the loynes as Mat. 3. 4. And the Apostle useth the same phrase when he saith Gird up the loynes of your mind and be sober 1 Pet. 1. 13. And Paul exhorteth to have Our loins girded about with truth Ephes 6. 14. But we may rather take the Thighs to be the bones that turne and move in the hollow of the Thighs these may be taken for the whole Spouse and all her parts every part having in it comelinesse beauty glory and strength noting the upright goodly and glorious stature and gesture of the Spouse who walketh in a due and comely posture These her Thighs Are like Jewells Jewells are very fine and costly if we refer it to the Girdle it shews the finenesse and sumptuousnesse of it but if to the Thighs then it notes they were neat and comely It 's added The worke of the hands of a cunning work-man The Hebrew Aman signifies fidelity and skillfullnesse in his workmanship So we may read it The worke of the hands of a cunning Artificer or faithfull Craftsman this is added to note the excellency of the work or frame of the Spouse even like unto Jewells that have most cunning and curious workmanship bestowed upon them such is the glory comelinesse and beauty of the Spouse and of her particular members Hence Observe That the frame and proportion of the Spouse with all her particular members is very beautifull and glorious It 's like the curious workmanship of some cunning Artificer in Jewells and precious stones curiously cut and wrought out The Churches proportion gesture stature walkings and conversations is the divine and gracious workmanship of God The worke of his hands Isa 60. 21. So that God himselfe is the chiefe Artificer to frame this heavenly work upon the soul As Bezaliel and Aholiab were filled with the Spirit of God in wisdome understanding knowledge and Workmanship to find out curious works to worke in gold and silver and the art to set stones for the making of the Tabernacle and the Mercy-seat and Aarons Garments So the Lord by his glorious Spirit doth make his Spouse a more beautifull frame then Aaron was by that divine work of Spirit life and glory that he frames and sets up in the soules of his It followeth VERS 2. Thy Navell is like a round Goblet which wanteth not liquor Thy Belly is like an heap of Wheat set about with Lillies THe Spouse being before commended for her walking in the Gospell and in the truth of Jesus she is now further praised for her propagating the glorious truth to others and therefore she is here compared to a woman conceiving and nourishing her
her neck being likened to a Tower of Ivory the power and glorie of the Church in respect of the clearenesse and puritie of her doctrine and upright judgements whereby her Children are guided and governed with sweetnesse peace and liberty Hence Note That the Saints are glorious in respect of those divine discoveries of truth that Christ doth manifest unto them Christ tels the Jewes That if they would continue in his word they should be his Disciples indeed and they should know the truth and the truth should make them free Joh. 8. 31 32. The knowledge of the truth is so excellent and glorious that it frees the Saints from the servitude of men 1 Cor. 7. 23. from the service of sin Rom. 6. 6. And therefore it s promised that the Church should be loosed from the bands of her necke Isa 52. 2. The people of Israel in the time of their captivitie were such prisoners and captives as were wont to be fastened one to another as beasts in a yoake Lam. 1. 14. So the Saints are yaoked and chained untill the spirit of truth come to set them free and when freedome is wrought it is very glorious It followeth Thine eyes like the fish-pools in Heshbon by the gate of Bathrabbim The eyes of the Spouse were commended before in that th ey were like to Doves eyes in chap. 4. 1 so here by fish-pooles is meant water of life Now Christ doth not only note out hereby the pleasantnes of the eyes of the Spouse as in respect of the colour and beautie but also commendeth them for the necessary use of them even as fish-pooles or pleasant waters were in those hot and drie Countries and pools have their name of blessing Judg. 1. 15. because they were filled with raine the blessing of God Ezek. 34. 26. and therefore these Pooles are said to be in Heshbon Heshbon was a Citie beyond Jordan in the County of Sihon King of Amorites where Sihon himselfe reigned as appeareth Josh 9. 10. Also Josh 13. 10. 21. It was also scituate in a goodly fertile Country which the Rubenites possessed Numb 32. 34. 37. Heshbon by interpretation signifieth an arteficiall devise or computation so that wee may understand them of pooles artificially made It is added By the gate of Bath-rabbim The Hebrew Bath is as much as to say the Daughter and Rabbim is of many that is as much as to say the daughter of many this seemeth to be meant of the multitude that should repaire to the Spouse even as great numbers came to those fish-pooles Here he alludes to the custome used in those dayes both of the Judges and people who did sit in the gates Ruth 4. 1. 2 Sam. 19. 8. Lam. 5. 14. wherefore these fish-pools may be thought to be neere some gate of a Citie where many peopole assembled Thus the Spouse is commended for her cleare discerning of the truths of God Hence Observe That the spouse is glorious in her spiritual sight and discernence of the truths of Christ She hath light in her selfe and walks in the light she is also able to see into her owne wayes and the wayes of others Christ is said to be given for a light to the Gentiles Isa 42. 6. And so is the Spouse also in that it s said The Gentiles shall come to her light and Kings to the brightnesse of they rising Isa 60. 3. Thus the Spouse is not only cleare and pure in her owne judgement and knowledge like the pooles of Heshbon but her light and glorie shines forth to others even as at the Gates of Bathrabbim to wit at the greatest concourse of people It followeth Thy nose is like the Tower of Lebanon which looketh toward Damascus The nose is a principall ornament of the face the instrument of smelling and drawing breath sometimes it is put for the whole face Now the beautie of her nose is set forth by comparing it to the Tower of Lebanon The Tower of Lebanon was Solomons house he called it the Forrest of Lebanon 1 Kings 7. 2. for the great abundance of Cedar tree whereof it was made so that it was nothing but comelinesse beauty and delight so then as the nose is a gace unto the countenance of a woman so is the Spouse comely in the faught of Christ her husband and he hath great pleasure in her beautie but it s added Looking toward Damascus He meaneth not as some have fantastically imagin'd that from Solomons Tower men might behold the Citie of Damascus in Syria but that Lebanon it selfe and therefore the house and Tower builded there lay as it were over against Damascus Now Damascus was the chiefe Citie in Syria Isa 7. 8. called in Hebrew Dammeseke as 2 Kings 16. 10. in Greeke its called Damascus Acts 9. 20. It was a goodly Citie of joy and praise Jer. 49. 24. The Inhabitants were commonly enemies to Israel with whom they made warre many times as appeares 1 Kings 11. 24 25. Isa 7. 5. 8. By the nose then we may in the first place understand the courage and strength of the Spouse and that she was carefull to defend her selfe and Members against her enemies As in times of danger they set on Towers and high places watchmen to spie out any approaching danger as in Isa 21. 6. 9. And Ezek. 33. 2. 6. So in that the nose of the Spouse is likened to the Tower of Lebanon which was high and lofty as the pride of the wicked is set forth by the haughtinesse of his Nose Psal 10. 4. signifying his lofty stout and proud carriage and on the contrary when the threatning to Jerusalem he saith he would take away her nose and her eares c. Ezek. 23. 24. So here in that the Spouse is likened in her nose to the Tower of Lebanon that 's high and tall looking toward Damascus that were full of enemies it shews her courage and care to defend herselfe against her adversaries Hence note the valour strength and courage of the Saints they doe as it were outface their enemies they looke upon the face of Damascus but having spoken oftentimes of this thing I shall passe it here But Secondly the Nose is the instrument of smelling and discerning So that she is declared to be able to discerne and examine doctrine as the Nose by sent and smelling discerneth betweene wholesome Ointments and contagious sents and smells Hence Observe That the Saints have a spirituall discerning of what is truth They have not onely a spirituall sight and knowledge of truth but they are able to search into the bottom of it they can Tast words by the eare as Job speaks Christs Sheep know his voyce from the voyce of strangers so that the Spouse here is very comely and seemly in discerning the doctrine of the Gospell by triall and examination as the Nose doth Ointments by the smell Thus the Noble Bereans tried Pauls Doctrine Acts 17. 11 12. And thus the Apostle exhorteth to prove all things 1 Thess 5.
downe sweetly and makes those that are asleep to speake I said I will goe up to the palme-tree and take hold of the boughes c. These words as you heard before containe a promise of Christ to his Spouse wherein he doth declare what he will doe for her what excellent things he will performe and bring to passe for her First The actions of Christ are declared in these words I will goe up to the palme-tree I will take hold of her boughes I said that is I doe vehemently affirme the speech containes as it were a grave sentence I give thee my promise and looke what I promise thee I will performe c. I will goe up into the palm-tree that is I will draw nigh unto thee I will afford thee my presence It 's added I will take hold of the boughes thereof he meaneth by this speech that he would purge it that so he might not only perceive but receive fruit of her even as the palme-trees the tender branches are specially pruned and trimmed because they should yeild blossomes and buds for fruit The Hebrew Sansinuim here translated boughs or branches properly signifies the highest branches in the Tree and is not used in any place of Flin lib. 13. cap. 4. Scripture but in this because the palme-tree as writers say hath not boughes on the sides like other Trees but doth only at the top send forth such long bowes and there also the fruit it selfe groweth In summe this is Christs meaning that he will goe up into the palm-tree that is joyn himself to his Spouse who before was resembled to the same and will take hold of her boughes to the end he may prune and dresse her that she may bring forth abundance of fruit such as Christ himselfe may accept of Hence Observe First That the Saints stand in need of pruning and loping and to have their superfluous branches taken off to make them fruitfull Hence it is that Christ saith here I will get up into the Palme-tree and take hold of her branches which doth shew he had the possession of his Spouse his love and care was over her to prune and dresse her to purge her that shee might bring forth more fruit as it is said of the Fathers purging of the Vine that it might bring forth more fruit John 15. 1 2. Secondly Observe That it is onely Christs worke to purge his Saints Christ doth elsewhere compare himselfe to the Vine but here to a Husbandman to prune and lop off the superfluous branches of his Spouse this is the proper worke of Christ and none can doe it besides him for he saith Without me you can doe nothing John 15. 5. None is able to act or any way purifie himselfe but by the spirit and life of Christ within him Thus much for Christs performance the effects follow Now also thy breasts shall be as the Clusters of the Vine and the smell of thy Nose like Apples The Breasts of the Spouse were before compared to Clusters but now to the Clusters of the Vine This denotes a greater measure of the sweet juyce of the Spirit to be powred out upon her and doth in a more plenteous manner draw forth her breasts and minister food and divine nourishment unto her Children Hence Note That Christ doth fill the Spouse with the sweet juyce of his spirit whereby she is able to nourish her Children The Spouse doth alwayes minister food to her members but here her breasts are not onely likened to Clusters but to clusters of the Vine intimating that as Christ doth more abundantly administer unto her so she doth more plentifully administer unto others The breasts of the Spouse are then alwayes like clusters of the Vine there is in them a right wholesome and sweet juyce but when the Lord powreth forth upon her the greatest measure of his spirit then doth she in a most plenteous manner draw forth her Breasts and minister food unto her Children Now followeth the second effect where he saith And the smell of thy Nose like Apples The Nose of the Spouse was before commended for the comely forme thereof in verse 4. which denoted her courage and behaviour now here it 's commended for the sweet breath that commeth from it it 's said to be like the smell of Apples that is like sweet and pleasant smells that come from Apples Hence Observe That Christs divine presence with us is so excellent it maketh us fragrant to himselfe sweet and comfortable unto others The sweet odour of the Spouse is her fame spread abroad and is comfortable to those that smell the sent thereof The Lord doth manifest the savour of his knowledge by his people in every place 2 Cor. 2. 14. This savour is like the savour of Apples which refresh those that languish and are sick of the love of Christ The Spouse can breath nothing but sweetnesse all that approach neer her shall smell the savour of her sweet breath The breath of Antichrist is loath some to all that can smell but the breath of Christ through the Saints is to the savour of their Nose as the savour of Apples Therfore the sum of all is thus much as if Christ had spoke thus much to his Spouse I will not onely be present with thee satisfying my selfe as it were in thy breasts and beauty and delighting in thy love continually but I will also make thee strong fresh lively yea sweet and pleasant to all such as shall come unto thee by meanes of such graces as I shall indue thee withall and to the same effect tend the words of the next verse VERS 9. And the roofe of thy mouth like the best wine for my beloved that goeth downe sweetly causing the lips of those that are asleep to speake HEre is the last effect of Christs approaching neer his Spouse namely that it maketh the roof of her mouth like the best wine which wine is amplified by the effect of it above other wine in that first it 's said To goe down sweetly Secondly It causeth the lips of those that are asleep to speake The roofe of thy mouth is like the best wine c. The roofe or pallate of the mouth is to discerne and tast withall as it 's said Job 34. 3. The pallate tasteth meat But in relation to others it is the instrument of speech as in Prov. 8. 7. My pallate shall speake truth So that by the roofe of her mouth is here signified that which proceedeth out of her mouth towit her holy word and doctrine which she doth declare and publish This lively word is here likened unto good wine Viz. both for colour strength tast and sweetnesse for all these concur together in good wine meaning here by good wine the best most excellent sweet and wholesome wine that it shall smell well and be most sweet and mighty in operation and hence it is that this wine is commended for the goodnesse thereof as it is described in the next