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
there are in nature passages fit for concoction and digestion and also for rejection so there is in the souls of the Saints to receive that which is wholesome food and fit for the soul and Spirit Object But some may say How shall we out of our owne breasts without the allowance and approbation of those that are learned be assured that it is the holy Ghost that doth so guide us in the way of truth Answ That whereas the Apostle Paul for assurance of our salvation and that we are undoubtedly the Children of God alledgeth That we have received the Spirit of adoption and that Spirit beareth witnesse to our Spirits that we are the Children of God Rom. 8. 16. Now it may as well be demanded of them that feel this assurance in their souls how they know it to be the true Spirit of God which doth assure them which is to contradict the Apostle and to deny the principles of Religion against such there is to be no disputation The same Spirit which doth witnesse unto us that we are the Children of God and cannot deceive doth also assure us of the true voyce of Christ in the interpretation of the Scriptures and it doth assure us so that we cannot be deceived It is true that the naturall man as Paul saith perceiveth not the things of the Spirit of God for they are foolishnesse unto him neither can he know them because they are spiritually discerned 1 Cor. 2. 14. The divine writings of God will not stoop to the naturall spirit of man neither will the divine Scriptures be understood but of such as have received the Spirit of Heaven and them unto whom the Lamb Jesus Christ shall unseale the Book of Life Rev. 5. Therefore we must bring the Spirit of the Scriptures for the understanding of the Scriptures and he that is spirituall saith the Apostle judgeth all things c. 1 Cor. 2. 15. That is the spirituall man discerneth and understandeth all things which are of God and that belong unto eternall life Secondly in that the Church saith It is the voyce of my beloved Observe That Christ is beloved of his Church in what condition soever shee is in Although the Church were weake and ready to faint and felt but little divine assistance neither had shee but small discoveries of Christ yet shee saith It is the voyce of my beloved The Saints even in spiritual desertions when Christ hideth his face and vaileth himselfe from the soul I say then the Saints are enough wel-pleased in Christ though the tentation be full of amarulency and bitternesse yet in Christ himselfe there is abundant sweetnesse and satisfaction Hence was that resolution of Job Though he kill mee yet I will trust in him Hence it is also said of the Children of God That though they walke in darknesse and have no light at all yet they will trust in the name of the Lord and stay themselves upon their God Isa 50. 10. Believers can say in the middest of feares tentations and afflictions It is the voice of my beloved Thus much for the Churches acknowledgement of her sense and feeling of Messiahs approaching and gracious discovery of himselfe unto her and that by the discerning of his voice Now followeth the acknowledgement she makes of Christ by his pace which is prefaced with a word of attention and after set forth to be very speedy in these words Behold he commeth leaping upon the Mountaines skipping upon the Hils Behold is a word of attention of admiration and of asseveration as you heard in chap. 1. 15. Behold how my beloved comes running like an Hinde Hence Observe That the approaches and drawings neere of Christ unto us is matter of great observation When the Prophet Isaiah foresaw Christ comming to assume flesh he cries out Behold a Virgin shall conceive c. Isa 7. 14. The Ancients saw Christ comming afarre off Abraham saw his day and rejoyced but when John Baptist commeth he saith Behold the Lamb of God for the succeeding ages of the Church the Saints beheld Christ ascending to heaven from whence he first descended surely it should be our worke to contemplate Christs approachings to us in his spirit and in the gracious discoveries of himselfe unto us in this last age of the world Thus farre the preface Now followeth the manner of his comming which is first set forth to bee speedy He commeth leaping c. The manner of Christs comming is set forth unto us by the similitude taken from the Roes and Harts whereunto Christ is likned in the next verse which are swift and speedy in their running and skip upon hills and rocks as the Prophet Isaiah speaking of the glorious effects of the Gospell saith The lame man shall leape as an Hart Isaiah 35. 6. that is he shall goe on evenly and straightly he shall walke nimbly and cheerefully in the wayes of God Hereby then is meant the speedinesse and readinesse of Christs comming either to help and support his people or else his comming in the flesh when he would more fully discover himselfe in a Gospel-ministration Vpon the mountains These words doe marvelously expresse Christs singular love as though the Church should say the danger of the journey the hardnesse of the way neither any thing else as mans power or the like can hinder him from comming to comfort me but he will passe all impediments whatsoever as the sinnes of his people and the opposition of the world and the like And that mountains and hils are thus used may appeare Isa 40. 4. the Prophet speaking of John Baptists comming to prepare the way before Christ saith Every mountaine and hill shall be made low So the adversaries of the Church are compared to a Mountaine in Zach. 4. 7. Who art thou O great mountaine before Zerubbabell thou shalt become a plaine So that notwithstanding the sinnes of his people and the opposition of the world Christ declareth his comming by his voice to comfort his people Hence Observe That nothing can keepeback or separate Christ from his Church his love is so great towards her There be as it were high hils and mountaines of sins in the people of God which might separate and the Devill raiseth up bankes to make the way unpleasant but he passeth over all these high mountaines The Apostle tels us that his love is so abundant As neither death nor life nor Angels nor principalities nor powers nor things present nor things to come nor height nor depth nor any other creature shall be able to separate us from the love of God which is in Christ Jesus our Lord Rom. 8. 38 39. Hence it is even from that unseperable love of Christ towards his Church she so glorieth saying Behold he commeth leaping over the mountaines c. that is he commeth without let or hinderance though our sinnes be as great hils and mountains which make a great separation or distance betweene us yet he passeth over them all The
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
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
themselves It followeth Whereon there hang a thousand Fucklers Whereon they hang or are hanged a thousand Bucklers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Clypeus protectio a certaine number is put for an uncertaine as we find often in Scripture The Hebrew word Hammagen signifies protection or defence Thus by the Tower of David is the excellency of the Church set forth it being marvailously well armed with armour and munition yea with armour that is pollished and prepared for most necessary uses the hanging up of these Bucklers and Shields was a signe of victory and glory as appears Ezek. 27. 11. These instruments of war are farther commended in that it is added All shields of mighty men The praise of these shields is that they are meet for mighty and noble men they are so good and excellent they are no base things nor such as belong 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Dominatus est potestatem habuit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Dominator potesta tem habeus to meane men but unto Nobles and Captaines of Armies and the like The Hebrew word Shiltei Translated Shields hath the signification of power or dominion as being used of great and mighty men It also signifies a Ruler such a one as hath power in his owne hand Of mighty men or of strong valiant men The Hebrew word Grbbor signifies a Champion a mighty man or man of valour and strength and of superiority these mighty men have reference to David's worthies who stood faithfully with him and did many heroicall actions as appears 1 Chron. 11. 10. Now in that Davids tower was thus furnished with all convenient weapons of war both to offend the enemy and also for defence of those with David this did prefigure the mighty men of God which by the shield of faith shall be able to doe great things for which purpose they have given them shields and bucklers to defend themselves In the former part of the Verse the strength and victory of the Spouse was set forth by her Neck being compared to Davids Tower now here are her weapons described by which shee shall overcome Hence Observe That the Spouse is furnished with all spirituall weapons to withstand her enemies and defend her selfe from wrong The Spouse hath such spirituall weapons as shee is able to defend her selfe and discomfit all her enemies as appears Ephes 6. 11. 17. where the Apostle exhorteth to put on the whole armour of God that is to be armed with all spirituall graces and giveth a reason of his exhortation That yee may be able to stand against the wi les of the Devill c. that is that you may keep your station not being put to flight but to overcome and get victories over enemies namely to overcome the Devill in all his assaults and to wrestle against principalities rulers of darknesse and spirituall wickednesses c. And that they might be ready for this great encounter they were to have their loins girt about with truth with Christ who is the way and truth John 14. 6. Having on the Brest-plate of righteousnesse to keep the heart and Conscience whole And their feet shod with the preparation of the Gospell being ready prepared to professe the truth of the glorious Gospell of Christ to take hold of the shield of faith by confidence in the power and goodnesse of God in Christ to take the helmet of salvation towit the hope of the mercy and redemption purchased by Christ and lastly the sword of the spirit which will cut off all the temptations of Satan and lusts of the flesh And thus the faithfull soul is furnished with the compleat armour of God whereby it is made victorious So much for the commendations of the Churches Neck being compared to the Tower of David c. it being the sixth particular The seveanth and last particular here commended in the Spouse is as followeth VERS 5. Thy two Breasts are like two young Roes that are twins which feed among the Lilies HEre the Breasts of the Church are introduced 1. As beautifull and comely in that they are likened to young Roes that are twins to young Roes for pleasantnesse and smallnesse and to Twins for equalizing for in these things lies the beauty of the breast The beauty of the Church is elswhere set forth by her breasts when it is said Thou art come to excellent Ornaments thy Breasts are fashioned c. Ezek. 16. 7. 2. The Breasts of the Spouse are set forth to be very usefull in that it is said which feed among lilies Lilies prosper best in low and fruitfull places so they that feed among lilies are in good pasture and therefore are full of milke so then the Breasts of the Church being full of milke and wholsome nourishment her members may suck and be satisfied with the breasts of her consolations as the Prophet speaks Isa 66. 11. Hence Observe That the Spouse of Christ doth feed her members with sweet and wholesome food Hence it is said in Cant. 5. 13 that the lips of Christ are like lilies dropping sweet smelling myrrhe Such are all the doctrines of Christ dispensed by the Spouse unto her members she giveth them to such of the sincere milke of the word 1 Pet. 2. 2. The Spouse will not feed her Children with humane traditions and inventions of men but with pure divine truths such as she hath received from Christ her head In the Tabernacle was always the Candle burning the Table of perfume senting and the Shew-bread standing before the Priest to intimate that in the Church which is Gods house should alwayes be the light of Christ and his truth and the bread of life dispensed unto the Saints So much of the particulars whereby Christ hath made good his former praise delivered in that generall Behold thou art faire It followeth VERS 6. Vntill the day breake and the shadows flee away I will get me to the mountains of myrrhe and to the hill of frankincense CHrist having in the former five verses set out the praise of the Spouse First In that generall speech Thou art faire And Secondly In particular proofes drawne from the parts and effects of her nature he now commeth to give an answer to a former request which she had made before in chap. 2. 17. There she desired him to draw neere unto her and let her enjoy communion with him though it were a time of darknesse and shadows â—here he answereth Vntill the day breake c. I will goe into the mountains of myrrhe c. In which answer Observe First The time specified Vntill the day breake c. Secondly The place of Christs appearing I will get me to the mountains of myrrhe c. Vntill the day breake and shadows flee away By the dawning of the day is meant the breaking forth of light and glorie when Christ shall gloriously discover himselfe to be the Sonne of righteousnesse in his brightnesse By the shadows as it respects the Jewish Church are meant all
shall be like a Tree planted by the water side which shall bring forth his fruit in due season Psal 1. 3. All the Frees in Christs Vineyard are planted by God as Christ faith Every plant which my Father hath not planted shall be rooted up Mat. 15. 13. 6. All plants in a Garden are not of one kind neither doe they bring forth the same fruits but diverse according to their kind So in the Church the whole body is but one but it hath many members all of the same body which is one now all these members have severall operations and functions and the members must have the same care one of another as the Apostle treateth on at large in 1 Cor. 12. Againe as Jerusalem is builded as a City compact within it selfe So the Spouse is not onely compared to a Garden but A Garden inclosed The Hebrew word signifies locked or barred that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Clausit observavit pessulum obdidit close shut up safe free from danger and the like The word is used for bolting of a doore 2 Sam. 13. 17 18. Hence Note That the Church is an inclosed Garden And it is an inclosure for three causes 1. For distinction from other grounds 2. For defence and safety 3. Propriety for the owners owne use 1. The Church as a Garden is inclosed for distinction-sake because it is separated from all other people as a Garden is separated from the wildernesse or common field As the light was separated from the darknesse in the Creation of the world as the Jewes were separated from the Gentiles by the partition-wall and the most holy place from the Sanctuary by the veile of the Temple So the Lord hath separated and chosen his people from among all Nations Kindreds and Tongues forasmuch as this foundation remaineth sure the Lord knows who are his 2 Tim. 2. 19. And as the Prophet saith The Lord knoweth the way of the righteous and the way of the wicked shall perish Psal 1. 6. 2. This Garden is inclosed also for defence God hedgeth it on every side that the wild Boare may doe it no hurt For walls doors locks and bars are means of defence and safety thus Jerusalem was fortified with locks and Bars Nehem. 3. 3. 13. And when such fences are wanting all things lye to the spoile as in Isa 5. 5. Psal 80. 12. Thus the Lord maketh his Church as a Towne walled about for defence against the enemies that it cannot be conquered as Jerusalem was compassed about with hills They that trust in the Lord shall be as Mount Sion which cannot be moved but standeth for ever the hills compasse Jerusalem round about so is the Lord round about his people from henceforth for evermore Psal 125. 1 2. It is built upon a rock that the gates of Hell shall not prevaile against it Mat. 16. 18. And God hath promised to be a wall of fire round about Jerusalem Zech. 2. 5. And strengthneth the bars of her gates Psal 147. 13. He keeps his Vineyard night and day â—ast any should hurt it Isa 27. 3. 3. This inclosure of the Church doth intimate the owners propriety because it belongeth onely to him he hath it for his owne use Here is noted the chastity of the Spouse she goeth not a whoring after other Gods she is not like the Harlot which sitteth at the doore and calleth to her the commers by and saith stollen water is sweet Prov. 9. 17. But the Spouse of Christ is carefull to keep her selfe and all her plants and fruits holy chast pure unto her beloved onely shee openeth the gates that the righteous Nation may enter in which keepeth the truth Isa 26. 2. But shee labours to withstand the invasion of the uncleane and abhominable that it enter not in Revel 21. 27. The Apostle was jealous over the Corinthians with a godly jealousie and hath prepared them for one Husband to present them as a pure Virgine to Christ 2 Cor. 11. 2. The Spouse saith I am my beloveds and my beloved is mine Song 2. 16. So much for the first comparison wherein the Spouse was compared to a Garden inclosed It followeth My Sister my Spouse These words were expounded verse 9. of this Chapter therefore I will not stand here on repetition but proceed to the second comparison which is expressed in these words A spring shut up a fountaine sealed Here we see are joyned together a Garden full of sweet plants and a spring and fountaine of living waters If the plants in a Garden be not watered all will wither and be fruitlesse By this comparison is inferred that the Spouse is not dry and barren but a fruitfull Garden it is never without water and therefore cal'd A spring a fountaine A spring hath its name in Hebrew Gal of the root Galal which signifies the rolling and waving of the waters Springs and fountaines are never dry but send forth streams of water continually So that this signifieth the abundance of waters that the Church is supplyed with it is as a Spring able to water all parts of the Garden Hence Observe That the garden of Christs Church is plentifully watered by his spirit and grace and so made fruitfull This garden is therefore well watered there is a spring of living waters which alwayes doe flow wherewith every herb and pretious plant is watered Thus Christ himselfe testifieth saying He that believeth on me as the Scripture hath said out of his belly shall flow rivers of living water John 7. 38. And when the Lord promiseth a full supply of his Spirit he saith I will powre water upon the dry ground and floods upon him that is thirsty Isa 44. 3. This water fructifieth the barrennesse molifieth the hardnesse and cooleth the hot distempers and moistneth the drinesse of the hearts of the Saints and so makes them fruitfull Trees of righteousnesse to Gods praise Water is comfortable to a thirsty land so is the supply of the Spirit to a thirsty soule hence saith David My soule gaspeth after thee as a thirsty land Psal 143. 6. A River in Paradise was called Euphrares of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because it maketh glad so doth the overflowings of the Spirit of Christ into the soule refresh it and make it glad and lightsome It is said that the joy of the Captives returning from Babylon was like the waters of the South Psal 126. 4. Intimating that the South parts of the world thirsted after water in a dry Summer Such is the joy of the dry and thirsty soule when God causes his spirit to returne upon it and refresh it with heavenly supplies It is promised the Lord will satisfie thy soule in droughts and make fat thy Bones and thou shalt be like a watered garden and like a spring of water whose waters faile not Isa 58. 11. Thus the Spouse is a spring and a fountaine not because shee is the fountaine of grace but because Christs being in it it is the
persecuted cast down alwayes bearing about in body the dying of the Lord Jesus c. 2 Cor. 4. 3 9 10. Thus Christ commeth in the darke night to awake his Spouse and communicate good things unto her the cold dews of the night especially in those hot Countries were neither good nor wholsome for the people It 's added And my locks with the drops of the night Christ being described as a Nazarite whose head might not be shaven is said to have the cold drops of the night upon his head Drops signifie afflictions and troubles Amos 6. 11. Some understand here by the dew and raine the spirituall blessing wherewith Christ doth inrich his Church as he promised in Hos 14. 5. to be as dew upon Israel c. But I rather understand by the dew and drops the sufferings of Christ as aforesaid noting chiefly one thing viz. that Christ stood as a watchman and that not one night but many waiting to have entrance and could have none and yet stands it out until the drops of the night fall upon his locks Hence observe That Christ doth exercise abundance of patience in bringing home people to himselfe How patient hath Christ been towards many of us in waiting for our conversion And how long doth he wait for the giving up our soules to him It is said That Christ by his spirit preached in the dayes of Noah to the soules now in prison 1 Pet. 3. 19. He waited then a hundred and twenty yeares upon the old world Now marke how unkinde and undutifull the Spouse shewed her selfe for she doth ingeniously confesse against her selfe she was warme in the bed of securitie and carnall ease she was very loath to arise out of it therefore she maketh these excuses VERS 2. I have put off my Coat how shall I put it on I have washed my feet how shall I defile them THe Spouse doth here acknowledge that notwithstanding all the former sweet drawings of Christ yet she drawes back and that upon some ground of pretence I have put off my coat how shall I put it on c. As if she had said I have put off my garments and apparell and am ready as it were to goe to bed and therefore how should I put it on there is no reason I should doe so now I havi washed my feet how shall I defile them I will not come upon the foule ground to defile my feet that I have so cleansed neitherâ— is there any reason seeing they are cleane already that they should be defiled againe Both the similitudes tend to one purpose viz. to expresse the deniall of the Spouse in opening to Christ and to let him in for even as they that be undressed are loath to put on their cloathes againe till the morning that they must needs rise and as they that have washed their feet are unwilling to foule them and many times alledge these things for excuses that so they may with the more safety neglect their duties even so doth the Spouse here T is a metaphor taken from those that are gone to bed and are loath to rise for any mans pleasure and the meaning may be this that she had now shaken off many feares and troubles she was free from perfecution and delivered from many afflictions and miseries formerly endured she had now throwne off these things as one going to bed doth his garments she had wash't them off as in the Eastern countries travailers were wont to wash off the soile of their feet when they went to their rest and she was now in the bed of fleshly ease and worldly contentment loath to disrest her selfe loath to rise and be pincht with cold againe loath to set her feet into the dirt of former sufferings though in her heart she preferred Christ above all yet so sweet were those earthly accomodations that she would rather forbear intercourse with him for a while then lose her share in those fleshly enjoyments Hence she faith how shall I put it on that is I cannot put it on without trouble and reluctation of my flesh The like phrase God used in Hos 11. 8. How shall I give thee up Ephraim c. how shall I make thee as Admah c. that is I cannot destroy thee as I did other Cities that rebelled against me such is my comiseration and pâ—rtic towards thee Now such are the worthlesse excuses that our flesh doth alledge the time is unseasonable the night is cold the weather wet so that wee cannot arise to entetaine Christ without much trouble and reluctition of the flesh Those that understand by putting off her garments the renouncing of the old man and by washing of her feet the sanctification of her affections are much mistaken for the more she had of either the one or the other the neerer she was to Christ and the more soone she might have entertained him but the true naturall sense is as before In sum she meaneth that she reasoned to and fro in her heart and that her faith did greatly waver yea that her owne weaknesse did so farre prevaile with her as not only to thinke but to say that she could not without some paine of cloathing herselfe againe or without some hurt by the cold if she came without her apparell or without some discommoditie of fowling her faire feet as she thought rise up and to open the doores and let Christ in yea unwise as she was shee more esteemed so small a discommoditie in doing and executing of her dutie then the unspeakeable pleasures she might have had by Christ who willingly for her sake had taken upon him many inconveniencies and sufferings Hence Observe That a great hinderance of our communion with Christ is the false pretences reasons and excuses of the flesh The flesh never wants excuses and pretences there was never any sinfull course but the flesh would seem to justifie it by one reason or other Thus the friend answereth in Luke 11. 7. Trouble me not the doore is now shut and my Children are now with me in bed I cannot rise and give thee Therefore as it is good to know the truths of God as they are revealed in Jesus so it is also to know the falsenesse and deceitfullnesse of our owne fleshly and carnall spirits they are both mysteries almost alike hard to be knowne It is true God made man right but since the fall he hath sought out many inventions Carnall wit serves the carnall will and carnall lusts never want an advocate to plead for them namely carnall reason There is a Lyon in the way saith the sluggard a Lyon is in the streets Prov. 26. 3. And the sluggard will not plough by reason of the cold Prov. 20. 4. So the people that dwelt in their seiled houses said The time is not come that the Lords house should be built Hag. 1. 4. Such kind of shifting there is in lost man since the fall having lost the image of God in holy wisdome
beloved that thou doest so charge us My beloved is white and ruddy the chiefest among ten thousand His head is as the most fine Gold c. IN the former part of the Chapter we have heard how the Bridegroom calling and knocking to raise his Spouse out of her sleep even from her carnall security what excuses she made how unkindly and undutifully she dealt with him Moreover we have heard how he for the same unkindnesse did withdraw himselfe from her she seeketh after him and falleth into the hands of the watchmen even into the hands of false Pastors which dealt with her very cruelly they beat her they wounded her and tooke away her Vaile from her But what doth the Spouse now Doth she give over seeking her beloved No verily she goeth on in her search still and is more vehement then before when she was under the power of the flesh she thought it somewhat unreasonable to seeke after her beloved and began to excuse her selfe saying I have put off my Coat how shall I put it on I have washed my feet how shall I defile them Christ seemeth to require that at her hands which was without all reason but after he had touched her inwardly by his spirit she doth not say I have sought him and by seeking him have been beaten wounded and disgraced how shall I seeke him any longer There is now a fire kindled in her which none can quench the flesh now with all the excuses which it can make is put to silence Hence Observe in the generall That the Saints doe never more prise Christ nor seek after him with more affection then in the time of hot persecution The practise of the Spouse here doth plainly demonstrate this beside all experience sheweth the same It was to this purpose that Christ put in his hand at the hole of the door left that sweet myrrhe with which his fingers did drop The truth is that though Christ seemed to withdraw and to absent himselfe from his Spouse yet by the inward workings of his spirit by putting in his hand he is very neer unto them and doth by his wisdome power and goodnesse exceedingly support and comfort them Now let us descend downe to the particulars themselves And first take a generall resolution of this latter part of the Chapter The Spouse having thus long sought her beloved and not finding him no not among the watchmen that should have given her best instruction yet because of that never dying affection in her she doth nor let her beloved goe altogether but still seeketh him even among such friends as know him not so well as her selfe as one that will refuse no meanes to find him So at last by degrees first uttering her earnest desire and making diligent search after him she findeth comfort in her selfe In these words we have therefore First the Spouse enquiring among her acquaintance for her beloved vers 7. Secondly they make answer as if they knew him not vers 8. Thirdly she maketh unto them a description of him how he might be knowne from other men This description is made First In generall My beloved is white and ruddy c. vers 9. Secondly She descends downe to that which is more particular setting him forth by all the members and lineaments of his body and doth set him forth as we use to say from top to toe beginning at his head which is the most eminent part of the body saying His head is as most fine gold c. verse 10. c. and so to verse 15. and so concludeth in a generall commendations of him shewing that he was precious and amiable in his whole selfe saying He is altogether lovely or he is lovely in all parts yea he is all over lovely he is wholly delectable crying out with an exclamation This is my beloved and this is my friend O daughters of Jerusalem Fourthly These Daughters of Jerusalem are inamored with Christ as well as the Spouse herselfe and desire to joyne with her in seeking him out as appeares in the following words Whither is thy beloved gone that wee may seeke him with thee Fifthly and lastly it was made knowne to her at length where he is to be found My beloved is gone downe into his garden c. Now to the first verse that I read I charge you O ye Daughters of Jerusalem if yee finde my beloved that yee tell him that I am sick of love In these words observe First A charge given I charge you Secondly The Persons charged The daughters of Jerusalem Thirdly The particular thing wherewith they are charged that is if they find Christ to tell him shee is sick of love But first of the charge given I charge you The Spouse having escaped the injurious watchmen now meetteth with her friend The Daughters of Jerusalem layeth this weighty charge upon them saying I charge you that is by oath or I adjure you that is I lay a very strict and weighty charge on you as it were by an Oath which forme also the Spouse useth both to testifie her unfeined love towards her head Christ and to provoke them with whom shee dealeth to deale faithfully in doing her message Now from the charge or manner of the speech of the Spouse Observe That the Saints are reall and serious in their affections towards Jesus Christ Here the Spouse layes a weight upon the daughters of Jerusalem saying I charge you c. She was very reall and cordiall in her affections and in this weighty charge she doth but breath out by hearty expressions that those in ward affections of her soule were Thus much for the charge it selfe The next thing is the parties charged O daughters of Jerusalem The Spouse was ill intreated of her enemies as appeareth verse 6. therefore now she speaketh unto her friends looking to find favour and courtesie amongst them the daughters of Jerusalem were her felllow-members of whom wee have spoken of largely from chap. 2. 7. And also chap. 3. 5. Now this verse being the beginning of the second part of the Chapter containing a dialogue between the Spouse and the damosels or daughters of Jerusalem which sheweth that the Spouse leaveth the watchmen and enquires for her beloved among her owne friends her owne Members Hence Observe That the Lord doth many times convey comfort and satisfaction to his people by poore weake dispised instruments The Spouse expected more help from these poore dispised daughters of Jerusalem her owne members then from the watchmen of the walls What comfort could the Saints receive from the false Priests and Prophets in the time of the Law or what satisfaction may the godly receive from the Scribes and Pharisees in Christs time and as little may the Saints expect now from many that pretend to the Office of Priesthood or ministry Surely many a Saint knows by experience that more satisfaction and comfort is to be had from many a poore dispised Member of their congregation then from
publique place as it were See Luke 14. 21. This shew the readinesse and willingnesse of the Spouse both to goe forth and meet and also to wellcome and entertaine Christ it noteth her dilligence and care to find and to retaine Christ as in Song 3. 2. 4. I would kisse thee yet I should not be despised To Kisse is a signe of honour love and obedience as was noted in Song 1. 2. and the meaning is that the Spouse would neither be ashamed or afraid to perform the office of love and affection towards him neither should any contemne or scorne her that is either they should not scorne her having obtained her beloved or else she would not regard any scorne that should be cast upon her Hence Observe First That Saints are ready to entertaine and wellcome Christ Hence it 's said here that the Spouse would meet him with all readinesse to take hold of him and to imbrace him The Saints are impatient withont Christ and are most ready to give entertainment unto him Secondly Observe That it is an honourable action and worthy of much praise to entertaine and imbrace Christ It is true the world is apt to vex scorne and contemne the Saints but yet they are never ashamed to owne Christ but she doth meet kisse and imbrace him even in the open streets But though the blind world should contemne the Saints yet the Lord will honour them that honour him 1 Sam. 20. 30. And if any man serve Christ him will the Father honour John 12. 26. The Saints shall appeare in the brightnesse of Christs glory which is far above the contempt of the world and being thus cloathed they are not afraid or ashamed of Christ of professing his name and truth in the open streets of the world Thus much for the Spouses wish as also her resolution in which she doth farther proceed in the next verse VERS 2. I would lead thee and bring thee into my Mothers house who would instruct me I would cause thee to drinke of spiced wine of the juyce of my Pomegranate AFter the Spouse had expressed her wish and what advantage she gained thereby she sheweth what returne she would make unto Christ for granting her desire I would lead thee and bring thee c. We must understand in these words that the Spouse taketh on her the person of Christ and speaketh that of her selfe which belongeth to him and by declaring what she would doe unto her beloved shews what she would have Christ doe unto her And therefore we must consider the Spouse together with her head Christ and so she is called Christ in 1 Cor. 12. 12. That is Christ mysticall or Christ in a divine mystery I would lead thee I would bring thee c. She doubleth the word as it were to shew the joyfullnesse of her heart in thinking of the matter she is now in speaking of And in that she saith I would lead thee she meaneth with all honour and solemnity with joy and gladnesse Thus Kings and great ones are said to be lead and brought along Isa 60. 11. Psal 45. 15 16. So here the Spouse speaking in the person of Christ declares what she desires he should doe unto her towit that he would lead and bring her into his holy Mountaine as in Psal 43. 3. that he would comfortably lead her by the light of his Spirit Hence Observe That the Saints desire onely to be led and directed by Christ For the Spouse here by declaring her resolution sheweth what she desireth Christ to doe unto her it is true that the Saints in some sence may be said to lead Christ by seeking of his face by stirring up themselves to take hold of his strength as in Isa 64. 1. 7. yet most properly it is Christ that leadeth his people his truth and the light of his Spirit is like the cloud of fire that led the Children of Israel in the Wildernesse and doth continually direct and guide them Now followeth the place into which she would lead him Into the house of my Mother Here the Spouse alludeth to the custome in those dayes which was to bring the Bride and Bidegroome also into the house of either of their Parents See Gen. 24. 97. where Isaac is said to have brought Rebeckah into the Tent of Sarah his Mother It is the manner of the Hebrews as hath been noted heretofore in this Song to call some whole thing or body by the name of Father or Mother and the parts derived from the same by the names of Sonnes and Daughters So here Christ and the Saints making up one Church or body which is called the new Jerusalem which commeth downe from God out of which Christ and all Saints spring this new Jerusalem is called the Mother of us all in Gal. 4. 26. But of this we have spoken already in Chap. 3. vers 4. and therefore I shall passe this and proceed to the next words Who would instruct me This clause standeth doubtfull whither we shall Translate it Thou shalt teach me or she shall teach me for in the Hebrew tongue in the future the same word standeth for the third person feminine that is for the second Masculine And so it standeth in different here by the word whither we say thou shalt teach me or she shall teach me true it is that Christ is the teacher of his Church in a double respect 1. In that he alone teacheth by the light of his Spirit But the Church who is the heavenly Jerusalem and Mother of us all doth as an instrument teach and instruct her particular Members with the heavenly doctrine of the Gospell We may take it that she saith to Christ Thou shalt teach me for so runs the new Covenant That every man shall not teach his neighbor saying know the Lord for they shall all know me saith the Lord. So that the Saints should not depend upon mans teaching but upon Christ's the true Prophet Hence Observe That the Saints desire most of all to be under the teachings of Christ This was the end of the Spouse in bringing Christ in to her mothers house namely that he might teach and instruct her by his Spirit And thus it is prophesied how that in the last dayes many people should say Come and let us go up tothe house of the God Jacob and will teach us of his wayes c. Isa 2 2 3. See also Michah 4. 1 2. Christ tels his Disciples in John 16. 25. That the time was comming he would shew them plainely of the Father its Christ that doth unmaske and unvaile the face of his Father and helpe us to a manifestation and sight of it Christ is the lively Image of God 2 Cor. 4. 4. He is the Brightnese of his glorie and the expresse Character of his person Heb. 1. 3. there is no excellency in the Father which is not manifest in the Sonne and by the Sonne wee may come to know it so saith the Apostle God who