that perfect beautie that Christ doth cloath his Spouse withall that he sees no deformitie at all in her Hence Observe That Christ doth cloath his Spouse with perfect beautie The Church is made beautifull with the cloathings of Gods owne righteousnesse and that must needs be compleat beautie Hence it is that those that stand with the Lamb on Mount Zion are said to be without blemish before the Throne of God Revel 14. 1. 5. And thus the Apostle saith that Christ gave himselfe for his Church that he might sanctifie it and cleanse it by washing of water through the word that he might make it unto himselfe a glorious Church not having spot or wrinkle or any such thing but that it should be holie without blame ' Ephes 5. 25 26. By these spots here mentioned wee may understand them of any sinfull worke or greater sort of sinnes and by wrinkle lesser sinnes and those infirmitie which are some blemish to our spirituall beautie So that Christ cleanseth his people from all sinne according as it is said in 1 John 1. 7. Thus Christ is said to have reconciled his people unto God through faith in the bodie of his flesh that he might present them holie and without blemish and unreprovable in his sight Col. 1 21 22. But here it will be said how agreeth this with her owne speech in the first Chapter where she saith I am black c. and that she was fun burnt And how doth it agree with all those places of Scripture which testifie so plainly that all the Saints while they live here be full of spots and deformities The answer is That the Spouse is not to be considered as she is in her selfe after the flesh and corrupted nature but as she stands perfectly justified in her head Christ So that though the Spouse be not freed from personall imperfection arising from the flesh yet as she stands cloathed with the righteousnesse of God made out to her through Christ so she is perfectly righteous and holy and without spot or wrinkle in Christs sight VERS 8 9 10 11 12 13 14 Come with me from Lebanon my Spouse with me from Lebanon looke from the top of Amana from the top of Shever and Hermon from the Lions dens from the mountains of the Leopards Thou hast ravished my heart my Sister my Spouse thou hast ravished my heart with one of thine eyes with one chaine of thy neck How faire is thy love my Sister my Spouse how much better is thy love then wine and the smell of thine ointments then all spices Thy lips O my Spouse drop as the honey-comb honey and milke are under thy tongue and the smel of thy garments is like the smell of Lebanon A garden inclosed is my Sister my Spouse a spring shut up a fountaine sealed Thy plants are an Orchard of Pomegranates with pleasant fruits Camphire with Spikenard Spikenard and Saffron Calamus and Cynamon with all the Trees of frankincense myrrhe and aloes with all the chiefe Spices ALL these verses that I have read unto you are the words of Christ wherein he goes on in commending and comforting his beloved Spouse Christ having in the former verses of the Chapter commended his Spouse in her severall Members concluding with a generall praise of her perfect beautie now he calleth her to a higher pitch of glorie and dignitie in this eighth verse And in these following verses he declares how deeply he stands affected towards his Church VERS 8. Come with me from Lebanon my Spouse c. In this Verse Observe First the sweet terme of relation given by Christ unto his Church calling her by the name of Spouse My Spouse c. Secondly his gracious invitation or calling of her unto himselfe First He cals her from all quarters of the World in these words Come with me from Lebanon from Amana Shenir and Hermon Secondly He cals her from danger from the company of wicked men by adding and from the Dens of Lions and the hils of Leopards My Spouse c. This is the first time that Christ calleth his Church by the name of Spouse which yet notwithstanding sundry times after he giveth her the same title as vers 9 10 11 12. of this Chapter also Chap. 5. 1. The Spouse or Bride is named in Hebrew Callah of Callal to perfect from the perfection of her attire Ornaments and beauty as appears Jer. 2. 32. Christ having before declared his Church to be all faire and without spot having washed her and cleansed her and presented her glorious unto himselfe now he calls her by the name of Spouse Hence Observe That the Church in respect of her spirituall beauty is made the Spouse of Christ Shee is called his glorious Spouse Ephes 5. 26. And the Bride the Lambs wife who is prepared as a Bride adorned for her husband Rev. 21. 2. 9. Now followeth his invitation Come with me from Lebanon c. These words import not onely a bare invitation but also a promise we may read Thou shalt come with me c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with me towit myself Christ doth assure his Spouse of his continual presence and also that he wil wholly gather it that none of his that come unto him shall eyther be taken out of his hand or perish c. as it is in John 17. 12. From Lebanon He meaneth thereby a most pleasant and most fruitfull place where were many sweet tall and excellent Cedar Trees as appears Song 3. 9. It was a Mountaine bordering on the North part of the Land of Canaan possessed of old by the Hivites which are said to dwell thereon Judg. 3. 3. This Mountaine in comparison to other places was very fruitfull was called a Forrest or Wildernesse Isa 29. 17. But in respect of the goodly Cedars that grew there it is used to signifie glorious things as appears Chap. 3. 9. Deut. 3. 25. So the meaning is here that none of these things should hinder the Spouse from comming to Christ for to enjoy communion with him Come with me or Thou shalt come with me from Lebanon These words are doubled both for the vehemency of him that speaketh as also for the more certainty of the thing spoken so that no let or impediment whatsoever should hinder the Spouse from the enjoyment of Christs continuall presence and sweet communion He addeth Looke from the top of Amana from the top of Shenir and Hermon c. Looke or thou shalt looke from the top or from the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 head of Amana Some thinke this to be a Mountaine in that patt of Cilicia that bordered upon the Land of Israel Some of the Rabbins hold it to be a Mountaine in the borders of Jury lying on the North side thereof But it is most likely to be meant the Mountaine of Syria the Valley and River in it was likewise called Amunah and Abanah in 2 Kings 5. 12. It followeth From the top of Shenir and
godly Master Borroughs the Dung-cart that goes Mr. Borroughs in his Moses Choice through the City into which every one brings his filth and casts in So that it is as much as if the Apostle had said we are despiseable and odious to the outward view of the People and loaden with reproaches and revilings not worthy to be accounted of or esteemed among men yea as men not fit to live in the World But comely Hence Observe Though the Saints are black in themselves yet they are faire in Christ Else they were not fit to match with Jesus Christ it is confessed they are black of themselves but when Christ comes to marry the soule unto himselfe he putteth a kind of divine lustre and beauty upon it whereby he makes it glorious like himselfe yet it's true that we have sinned and have come short of the glory of God but Christ restoreth this glory in us againe this is that the Apostle telleth us when he saith Christ loved the Church and gave himselfe for it even as a Husband giveth himselfe unto his Wife but to what end doth Christ thus give himselfe unto his Church That he might sanctifie and cleanse it with the washing of water by the word that he might present it to himselfe a glorious Church or Spouse not having spot or wrinckle or any such thing but that it should be holy and without blemish Ephes 5. 26 27. And againe he saith Col. 1. 22. Christ hath reconciled us in the body of his flesh through death to present us holy unblameable unreprovable in his sight The Saints are thus glorious in the eyes of Christ in two respects First in respect of Justification so they are absolutely faire and compleat in him They are absolutely freed and discharged of sin being cloathed with Christs righteousnesse they shine forth most gloriously in the beauty thereof And in this sence the Church is pure and undefiled in this World and yet not free from sinfull imperfection But still we must remember our beauty is not connaturall with us but it is a derivative and a borrowed beauty the Saints who are the Members shine in the glory and dignity of him that is head and the Church who is the Spouse of Christ shineth in the beauty of him who is her Husband Secondly the Church is comely in sanctification shee is not onely faire from Christs fairnesse and from his imputative righteousnesse but also in those graces which shee hath received from Christ even in those inherent graces infused into her soule by the Spirit of grace Sanctification is a restoring of the Image and of the glory of God in mans heart making of it conformable and like unto the image of God so saith the Apostle Col. 3. 10. Having put on the new man which is renewed in knowledge after the Image of him that created him Now the new man here spoken of is nothing but the changing of the will to holinesse and righteousnesse wherein consisteth the image of God Secondly in that the Church doth set forth her fairnesse by opposing it against her blacknesse Observe That the Churches fairnesse appears the more in that it is opposed to her deformity Thus it is in nature those that are beautifull appeare to be so most of all when they are compared to them that are deformed As that which is evill appears to be more evill when it is set against that which is good so that which is good appeareth to be more good when it is set against that which is evill The Apostle saith That sin by the Commandement became exceeding sinfull Rom. 7. 13. The Law saith he is holy just and good and sin wrought in me death by that which is good That is by the Law Was that then which is good made death unto me God forbid saith he but sin that it might appeare sin That is being opposed to a holy Law And so the Apostle speaketh in respect of the grace of God Where sin abounded grace 〈◊〉 much more abound Rom. 5. 20. That is grace did not onely countervaile with sin but above measure out-passed it So that if sin reigned unto death even so might grace reigne unto eternall life The power of grace appeareth to be most potent when it 's opposed to the power of sin As black spots in the face make it shew the fairer so the deformity of the Church makes her beauty to be the greater It must be excellent beauty that must cover such deformity it must be infinite and divine beauty that can make the Church in the middest of sin and sorrow say I am comely As the tents of Kedar as the curtains of Solomon Now forasmuch as the Church doth illustrate her blacknesse by the tents of Kedar or by those that dwelt in those tents who though they were black in colour yet very rich in precious things as gold and precious gems Observe That though the Church be deformed and blacke outwardly yet shee is very desireable and beautifull inwardly Notwithstanding Kedars tents were not desireable yet Kedar was full of riches and substance for which it might be desired So the Saints although they are disesteem'd by the world yet they are desireable of Christ The Kings daughter is all glorious within Psal 45. 14. That is shee hath her heart adorned with divine grace as faith hope love c. The Apostle prayed that the Ephesians might be strengthened in the inner man and that Christ might dwell in their hearts by faith Ephes 3. 16 17. And again he saith in 2 Cor. 4. 16. For this cause we faint not but though the outward man perish yet the inward man is renewed day by day By the outward man is meant our bodies our persons and condition by nature which is much depressed by sin and misery and by the inner man he meaneth the regenerate part which is renewed by the holy Ghost and also strengthened daily to beare pressures and afflictions The Temple at Jerusalem was a type both of Christ and of the Christian Church and the greatest glory was inward in the holy of holies and all the glorious Vessels in the Tabernacle did prefigure the glory of the Saints 2. Whereas she doth illustrate her beauty by Solomons curtains observe The graces of Messiah are farre more glorious then all the glory of the world The curtains of Solomon unto which the allusion is made must needs be very glorious answerable to the rest of his glory Wee read in Scripture that there was no glory in the world comparable to his glory the Queen of Sheba was astonished when she beheld it Also we may understand by the tapistry or curtains of Solomon all the glory of his house of which we read of 1 King 10. 1 2. How surpassing them must the glory of those graces be which Christ adorneth his Saints withall whereof Solomons curtains was but an earthly shadow or type Now if the spirituall comelines and beauty of the Spouse now in
other things meet in Christ as in a Fountaine Christ is as the Center and resting place of all the affections of the Saints Secondly Observe The love of the Saints towards Christ is a hot vehement and an ardent love The Saints burne in their love towards Christ all their affections are as it were set on fire by the flames of his love kindling and enflaming of their hearts When we bring our hearts to the fire of Christ's love they must needs wax hot within us United love must needs be very strong like unto the Sun-beams when they are contracted and meet in a Burning-glasse are of great force and strength such are the affections of the Saints unto Christ Where thou feedest where thou makest thy Flocks to rest at Noone Here we have the substance or matter of the Churches Petition shee desires to know the place 1. Of feeding 2. Of lying downe Feedest In the Originall it is Where or how thou wilt feed That is where thou art wont continually to feed thy flocke The word Flock being omitted in the Originall is supplied as is usuall in Scripture as in Gen. 29. 7. Water ye the Sheep and goe and feed that is feed the slock The word Feed comprehendeth all the duties of Pastor or Shepheard as feeding guiding governing and defending 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pascere pascere se pasci depascere St Metaphorice pavit homines rexit gubernavit docuit the flock Hence it is Kings are said to feed their people in which respect they have the title of Shepheards as in Psal 78. 71 72. David was taken by the Lord from the Sheep folds from following the Ews great with young and he brought him to feed Jacob his people and Israel his inheritance Hence it is Christ is called the Shepheard 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lingua sancta proâ—rié pastoiuÌ„ est aut ovium ponitur enim transitivé intransitivépro subjectorum ratione in transitive cum ovibus attribuitur aut hominibus seipsos pascentibus Rivertus in Psa 23. 1. of our souls 1 Pet. 2. 25. Therefore it is that the Church desireth to be so guided and directed by Christ to the place of his feeding that shee might be fed of his heavenly food and be refreshed by drinking the water of life shee desireth to know where or how Christ feeds alone by himselfe yea where he feeds his flock opposed to the flocks of his companions shee desires not onely Christs feeding and guiding her but also to feed with his Lambs with his Sheep that so shee and they may be mutually refreshed one of another Thou makest to rest The word rest in the Originall signifies to lye 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cubare recubare succumbere Fortasse inde verbum Eng. Rabbet becaus it is a creature much given to couch or lye down Est accumbere vel accubare sicuti solent armenta dum ruminant post past um Muscul in Psal 104. 22. downe because we take our rest by lying downe To desire repast and to desire rest after repast it is agreeable to nature as first to eat and so to rest after meat so that after the heavenly Banquet of spirituall dainties shee may ruminate and chew the cud as it were by spirituall meditation such Beasts as under the Law did chew the cud and part the hoofe were accounted cleane Lev. 11. 3. So the cleane soule doth ruminate upon the spirituall food by which Christ refresheth it But the rest here is meant chiefly of that rest and safety shee desireth of Christ in respect of persecution and trouble as appears by the next words At Noone This is meant of the heat of the day the mid-day is called Zeharajim and it is put in the duall number because it divideth the day into two equall parts and containeth a part of the forenoon and a part of the afternoone the medium or middle part is a distance or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lucere Vnde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Merid es quia diem in duas partes aequas dividit geminae'ucis ansemeridanae vespertinoe medium est interstitium terminus Buxt in Lex space between both when the Sun is come to the Meridionall point by which means it sendeth forth a most scorching and burning heat Now this must needs be meant of the scorching and burning heat of Persecution tribulation and affliction which is figured out by the heat of the Sun in Mat. 13. 6. 21. This being an unseparable companion with the Gospell as appears Tim. 3. 12. Shee desires to rest under the shaddow of Christ's wings where shee may enjoy rest and peace when the Sun of persecution is at the highest even at noon-day when the scorching beams thereof doe cast the greatest heat and extremity Now from the matter of the Churches request unto Christ Observe First That Christ is a most compleat spirituall Shepheard feeding guiding governing and directing his flocke The Scripture doth often ascribe the title of Shepheard unto God and unto Christ as in Psal 80. 2. Heare O Shepheard of Israel And Christ is the Shepheard of our souls 1 Pet. 2. 25. And saith he I am the good Shepheard John 10. 11. Christ hath all the properties of a good Shepheard and they are such as these First a good Shepheard is carefull to feed his Flock so is Christ as carefull and much more then any earthly Shepheard can be to feed his people The Lord is my Shepheard or feeder saith David and what is the effect Why saith he I shall not want he will feed me plentifully and abundantly so that I shall want nothing So in Isa 40. 11. He shall feed his Flock like a Shepheard Christ doth excellently feed his flock First Plentifully with abundance with the greatest variety of all good things thus the Lord did promise to feed his people in Ezek. 34. 14. I will feed them in a good pasture and upon the high Mountaines of Israel shall their fold be there shall they lie in a good fold and in a fat pasture shall they feed upon the Mountaines of Israel There is a redundancy and an overflowing good in Christ so that when he gives any good thing he gives abundance of it if he give life peace joy or any refreshment he doth not give a scanty measure of it but he filleth the empty soule with good things Christ is both able and willing to doe for us far more abundantly then we are able to aske or thinke Ephes 3. 20. Secondly Christ doth not onely feed his people with plenty but also with the choicest food he doth extract the very quintiscence of all good things for them He makes a feast of fat things and the marrow of fatnesse and Wine on the Lees well refined Isa 25. 6. For such preserveth the strength and doth most of all refresh nature So Christs comforts are the best comforts his joy the best joy his peace the best peace his Spirit the best Spirit Christ doth
as well as her deformity and that shee might see her selfe faire in Christ as well as black in her selfe he useth this insinuating sweet forme of Speech O thou fairest among women Secondly Observe That the Church is exceeding faire and beautifull in Christ's eyes The false Church is compared to a woman Revel 17. But an Harlot drunken and beastly and the severall parts thereof to Aholah and Aholibah Ezek. 23. whose Breasts are pressed and the Teats of whose Virginity are bruised but the Spouse of Christ is beautifull for whom he gave himselfe That he might sanctifie it and cleanse it by the washing of water through the word that he might make it unto himselfe a glorious Church not having spot or wrinkle or any such thing but that it should be holy and blamelesse Ephes 5. 25 26 27. And saith the Apostle The blood of Christ cleanseth us from all sin 1 John 1. 7. And to this purpose see how the Church is compared in Revel 12. 1. to a Woman cloathed with the Sun and the Moone under her feet and upon her head a Crowne of Twelve Starrs The Church is resembled to a woman for her beauty cloathed with the Sun the brightest and most glorious Creature in the World darting forth it's glorious beams into all parts such is the glory of her life and conversation such is the beauty of all her graces such is the brightnesse of her heavenly doctrines and as for Jewish rites and ceremonies and all worldly glory which are mutable like the Moone shee doth tread them under her feet as things far beneath her and for her Ornament or Crowne shee hath Twelve Starrs upon her head and as for Crownes of gold and all worldly dignity shee treadeth as dung under her feet having the Stars towit those severall lights which Christ hath set up in her as so many precious stones set in the circumference of a Crowne for so many lights or glorious dispensations given her of Christ to be glorious Ornaments about her head Well then might Christ say unto her Behold thou art faire my love Behold thou art faire And O thou fairest among women But now we must take notice of two things First that this beauty is not naturall neither doe we receive it from nature for so we are shewed by the Prophet Ezek. 16. by nature we are uncleane and loathsome our Nativity was of the Land of Canaan of Amorites and Hittites Vers 3. And we were cast out as being loathed in the day of our birth Vers 5. polluted in our blood Vers 6. but Secondly it is a supernaturall beauty Hence the Apostle exhorts us to put on the new man Ephes 4. 24. He useth the metaphor of putting on to shew unto us that those graces of the new man are as so many venust and beautifull Ornaments to our souls Thus the Lord put excellent Ornaments upon his Church Ezek. 16. 7. and covered her nakednesse Vers 8. washed away her blood Vers 9. decked and adorned her with Chaines and Jewells c. and so shee came to be exceeding beautifull in his eyes Vers 10. 13. The Church shines in the bright beams of Christ's excellency her beauty is a derivative beauty which flows on her from the Fountain of beauty as the members shine in the glory of their head and as the wife shines in the glory of her Husband so Christians shine in the glory of Christ Thirdly Observe That the Saints are most faire in Christ's eyes when they are most deformed in their owne The Church as being privy to her owne deformities calleth her selfe black Vers 5. but here Christ calleth her fair yea the fairest among women and in Vers 15. he magnifieth her beauty The Church is never more faire then when shee judgeth her selfe to be most deformed never more happy then when shee accounteth her selfe most miserable never more holy then when shee reckons her selfe most of all polluted shee is never richer then when shee sees her selfe to be poorest of all for the sence of misery poverty deformity and weaknesse is the Primum mobile the first mover as it were that causeth us to looke for help from another when we are sensible of evill then we run to the fountaine of good so saith the Apostle When I am weake then am I strong 2 Cor. 12. 10. That is when I am weake in my selfe I am strong in Christ and when I am weake in the flesh I am strong in the Spirit And in Vers 9. His strength is made perfect in weaknesse The Apostle doth not meane in thus speaking that the strength or vertue of God can be either increased or diminished but then it is said to be perfect when it manifesteth it selfe to the full and demonstrateth that nothing can overcome or conquer it the greater the infirmities of the Saints are and the greater their assaults and temptations are the greater and stronger doth that power and vertue appear to be that supporteth them under such infirmities and temptations So that when our weaknesse doth most appeare the perfection of Gods strength is most seene Thus it is Christ doth not esteeme of his people more at one time then at another but onely the difference is in the making out of his love to us and there is never so much of the beauty of Christ seene in us as then when we see our selves most deformed Now from this sweet compellation and most amiable forme of Speech O thou fairest among women Christ proceedeth to give his Church direction First in the way where shee should goe Secondly where shee should seed Goe thy way forth by the footsteps of the Flocke and feed thy Kids beside the Shepheards Tents Goe thy way forth c. In the Originall it is Goe forth for thee or Goe forth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for thy selfe So the Lord said unto Abraham Goe thou forth of thy Country or Goe forth for thy selfe Genes 12. 1. That is up and be going and I will goe along with thee And thus we are commanded to goe forth and meet the Bridegroome Mat. 25. 6. The Hebrew word Goe forth is applied to diverse things as going from place to place Genes 8. 7. to going 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Exivit prodiit processit egressus fuit forth of the womb Genes 15. 4. to the rising of the Sun Genes 19. to the going forth of the word of God Genes 24. 50. It signifies an hasty going forth as in Exod. 12. 31. Arise and get you forth saith God to Moses and Aaron 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Go out the Hebr. word hath in it aprick extraordinary which increaseth the signification as an hasty going forth that is make hast and stay not but goe speedily and serve the Lord. And in Genes 19. 14. Lot advised his Sons to arise and be gone that is hastily with all speed So that we may take the meaning of the words thus Goe forth abide no longer under false Shepheards sit not
wherewith God in Christ had beautified her It is a very faire terme for the greater to give unto the lesser for Christ to give unto his Church yea it is a signe of singular affection for Christ to give unto his Church before shee was arisen before shee was comencer unto his presence Hence Observe That the Church is exceeding beautifull and faire in Christs account Hence it is he gives here such a soul-ravishing title My faire one c. It is a very high expression for Christ to give to his Church but he who knows best what the Church is calls her my faire one But how comes the Church to be thus faire Her fairnesse is a derivative beauty shee is faire and comely in that shee is the Spouse of Christ and cloathed with the robes of his righteousnesse for so soone as ever we are united to Christ our sins are upon him and his righteousness upon us and therefore in Christ the Church is comely It is Christ that gives us life and puts excellent Ornaments upon us to cover our nakednesse and decks us with Jewells and Chaines of gold c. and so we become beautifull in his sight Ezek. 16. 10 13. It is Christ that cleanseth her by the washing of water by the word that he might present her to himselfe a glorious Church not having spot or wrincle or any such thing but that shee â—â—ould be holy without blemish Ephes 5. 26 27. So much for the two amiable Epithites given by Christ unto his Church in the next place followeth his Exhortation and that is laid downe in other two words Rise up and come away Rise up thou or rise up for thy selfe and for thy good 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Surge tibi sit not still under darknesse and superstition lye no longer under the burthen of legall rites and ceremonies for the time is comming on that thou shalt not be under rudiments and traditions but under a more pure Gospel dispensation Thus the Apostle bids us arise from sin he saith Awake thou that sleepest and arise from the dead and Christ shall give thee light Ephes 5. 13. That is let us sit no longer in sin but arise that Christ may give us light Come away Or goe thou or get thee away for thy selfe As God said to Abraham goe thou or goe for thy selfe Gen. 12. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Et abi abi signifying that though no other would yet he should for his owne good get him out from that idolatrous place The Church is not onely to arise and stand still but being arisen to come roundly away as it is said or Matthew that he arose and followed Christ Mat. 9. 9. And James and John lest their Nets and followed him Now Observe from this Exhortation of Christ to his Church First That there remaineth some lump of corruption in the Saints of Christ Else what need Christ call his Church from that security and Earthly-mindednesse but that shee was willing to sit downe in this world and to have her affections somewhat entangled with the cares and pleasures of the flesh Hence it is that Christ calls her with his continuall voice sounding in her ears arise O thou whom I love which art faire in my sight and come away We are ready to mind earthly things and to set up our rest here but alas the holy City where is our freedome is above indeed worldlings are not moved at all with the voyce of Christ for they can feele no tast nor-sweetnesse but in worldly things and it is death to them to heare the voyce of Christ to say Arise and come away they cannot willingly part with their treasure whereon they have set their hearts that is to say their Gold their Silver their Houses and their Lands but such are not worthy of Christ but let all the Saints hearken unto Christ's voyce and follow the Lamb whithersoever he goes Secondly Observe That Christ doth graciously invite his people to come from those things he would have them to forsake .. Arise and come away for thy selfe or for thy good Thus the Lord calls to his people to come out from that darknesse they were in saying Arise shine for thy light is come and the glory of the Lord is risen upon thee for behold the darknesse shall cover the Earth and grosse darknesse the people but the Lord shall rise upon thee and his glory shall be seene upon thee Isa 60. I. When the Lord shined forth upon his people in more glorious discoveries of himselfe he calls them away from their former condition when the Lord discovered himselfe in a Gospell dispensation his people were no longer to sit under the darke cloud of legall ceremonies Therefore let us follow the Lords call unto any dispensation of his and not to be over confident of our present ways we must remember the Lord did depart out of the Sanctuary into the Temple and out of the Temple into the ministry of John Baptist and out of John Baptist into that of Christ and his Apostles We know not what the Lord may yet bring us unto there are many glorious Prophecyes yet to be fulfilled and many glorious things are spoken of the new Jerusalem which shall descend downe from above where there shall be no need of the light of the Sun or of the Moon If the Lord shall call us from those wayes wherein we have injoyed God formerly unto an higher dispensation let us be willing to heare his voyce and to follow the Lamb whithersoever he goeth Our happinesse lies not so much in this or that forme but in the injoyment of our beloved So much for Christs Exhortation to his Church the Reason of his Exhortation followeth VERS 11. For lo Winter is past the Raine is over and gone The Church had a longing desire after a neer communion with Christ who had made some discoveries of himselfe unto her now it remaines that shee draw neer unto him to which end Christ useth quick Arguments to quicken her up to this duty his motive is from the opportunity and fitnesse of the time and therefore he saith first of all for lo the winter is past c. Winter is a time of cold hardnesse storm and tempest 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Inde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cha'd Hyems tempestas pluvia when all things lye as it were barren under Frost and Snow and cold Blasts there is no pleasure to be taken then But in the Spring time all sweet and pleasant things spring and bud forth whereas in winter all flowers and fruits are consumed and as for Exusu Chaldaeo um School in Pentaglot travell it is difficult and walking is unpleasant therefore saith Christ Pray that your slight be not in the winter Matth. 24. 20. But in the Spring time all those things are pleasant then there is the melody of the singing of Birds then there is comfort and solace to be taken in walking abroad The
the shadows of Mosaicall ceremonies and types but as it respects the Church in generall it is meant of all ignorances infirmities and troubles whatsoever For the words see them expounded at large before in Chap. 2. 17. there being only this difference betweene this and that place that there the Church desireth a sweet communion with Christ during the time of those shadows and darknesse she was under and here Christ promiseth her his presence so long as she should remaine in that condition I shall not stand now to open what these shadows are having spoken of them already in chap. 2. 17. But to proceed to the promise of Christ which is as followeth I will get me to the mountaines of myrrhe and to the hill of frankincense What may be that mountain and this hil according to the letter it must be such a mountain as hath his name of myrr and such an hil as hath his denomination from incense either because there it was gathered or else offered unto God what mountaine in Israel brought forth myrrhe is hardly knowne except it were Moriah which at first might be so called of the Hebrew word Mor in english myr in Greeke Myrrhe What hill is that that brought forth incense or frankincense it is evident from many places and even from this text where the word translated incense is in the originall Lebonah which may be termed Lebanon so Moriah and Lebanon may be the places here meant according to the letter But according to the mysterie Moriah may be both the one and and the other because the Temple was builded on Moriah 2 Chron. 3. 1. and there myrrhe and incens ewere dayly offered up to the Lord. It was on this mountaine that Abraham offered up his Sonne Isaac for a sacrifice for it was said In the mountaine of the Lord it shall be seene Gen. 22. 2. 14. Now if we take the words for the litterall Temple of Solomon with all the mysticall adjuncts of divine service namely from the odours dayly burned there then we may understand Messiahs speech better in more words thus O my beloved Spouse thou longest to see my appearance in the flesh satisfie thy selfe for a season for in the fulnesse of time thou shalt see me but till a certaine time determined of my Father that must not be In the meane time I will walke under types and shadows under Mosaicall ceremonies and spiritually make my residence at Jerusalem where sweet odours are continually burned and offered up unto me Againe If wee take it for the spirituall Temple towit the Saints under the new-Testament who are the house of God and Temple of his Spirit then Christs speech may be thus resolved Sweet Spouse thou art willing to loose my bodily presence for it is appointed of my Father that I goe unto him and ye shall see me no more but the comforter shall come and teach you all things bring all things to your remembrance and lead you into all truth and though I am absent in respect of my humane nature yet I will alwayes be present in my divine nature Thus take the speech of Messiah to be delivered unto the auncient Church before Christ longing after his incarnation or take it to be his Speech to the Church under the Gospel since the assumption of our flesh they yeild us this observation That Christ doth spiritually appeare unto his people under every dispensation of his unto them Christ was seen spiritually by his people of old under the lowest dispensation under legall types and shadows under oblations and sacrifices of burnt offerings The Lord appeared to the Israelites in the Tabernacle in the Wildernesse which was made by the direction of God given to Moses This was a type First of Christ who is said to pitch his Tabernacle among us Joh. 1. 14. And Secondly The Church is called the Tabernacle of God Revel 21. 3. The Lord went out of his Tabernacle into the Temple which was built according to the direction of God given to Solomon This was a type of Christs body as appeares by his owne words destroy this Temple c. and also the Church is called The Temple of the Lord Ephes 2. 21. After this the Lord appeared in the ministrie of John Baptist who was Christs fore runner to prepare the way he came baptising with water which baptisme had a neer resemblance to the legall washings under his Law But after all this God appeares in his Sonne in whom all fulnesse was as appeares Col. 2. 9. Christ was full of the divine annointings of the Father Now when Christ was to goe out of the world he makes a supply of his corporall absence by returne of his Spirit and therefore he saith I will not leave you comfortlesse I wil come to you When the world seeth me not yet ye see me This noteth the presence of Christ by his Spirit with his Church but there is more then a presence there is an inhabitation At that time you shall know that I am in the Father and you in me and I in you Joh. 14. 18. 20. This is the most glorious manifestation of Christ namely in the spirituall discoveries of himselfe unto his Saints I intend not to enlarge on these things but proceed to the next words VERS 7. Thou art all faire my love there is no spot in thee IN these words wee have another commendation of the Churches beautie so that though Christ did not name all particular parts of his Spouse to give them their severall commendation as he did in divers yet he ascribeth a full perfection of beautie unto them all when he saith Thouart all faire c. The beautie of the Church is described First By the adjunct that it is whole and perfect Thou art all faire my love Secondly By the contrarie There is no spot in thee Thou art all faire c. The Spouse was called faire before in chap. 1. 15. and in chap. 4. 1. That which is added here is that Christ saith she is all faire that is her beautie is perfect and compleat And it also signifies she is faire in every part Christ commended her in severall Members and therefore instead of naming the rest he sums up all in one word saying Thou art all faire c. And he addeth There is no spot in thee The word translated spot is mum from whence the Greeke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth any blemish in the bodie as blinde lame or deformed in any limb or part Levit. 21. 17. 18. And it is applyed to the blemishes of the soule namely those vices and sinnes that Christ is said to purge his people from as in Revel 1. 15. He hath loved us and washed us from our sins in his owne blood Christ himselfe is called the Lamb 1 Pet. 1. 19. that is without spot The word properly signifies one without fault or blemish Th is commendation Christ gives the Church she is not culpable or blame worthy such is
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
onely well-spring or fountaine of the waters of life unto all But now it is added A Fountaine shut up Shut up or locked barred that is kept close from enemies So that though these waters abound yet doe they flow onely in Christs garden no other gardens or plants are watered by them It is so shut up that none can take of these waters but by Christs consent These waters are waters of the Sanctuary and therefore not common to all none are partakers of these waters but the Spouse the Bride the Lambs wife It is added A Fountaine sealed The confirmation of a thing is signified by the sealing of it so is the confirmation of the Spirit and grace of God as appears John 3. 3. Ephes 1. 13. Now when a thing is sealed it is concealed from another so this grace is not communicated to the wicked Hence it is said Bind up the testimony seale the Law among my Disciples Isa 8. 16. But it is hid from the world none of them can come and take thereof This speech tendeth to the same end that the former similitude did all being spoken according to the manner of their Country wherein water was not only skanty and therefore a good blessing to enjoy it but also there was much adoe to keepe it to themselves See Gen. 21. 25. also Gen. 26. 17 18 19 c. Now in that the Spouse is compared to a fountaine shut up and sealed it doth impart divers things First note That those precious waters by which the Spouse is refreshed are pure and wholsome waters For what else should it be a fountaine sealed but to preserve it pure and wholsome This spirituall fountaine is not bitter as the waters of Marah where the Children of Israel could not drinke The traditions of men may be compared to such waters which are filthy corrupt waters waters which stand open are somtimes infected by poison or other noisome things falling in as where it is written there fell a great starre from heaven burning as a Torch into the third part of the Rivers and fountains of water the name of the starre is wormwood and the third part of the wateers became bitter and many men dyed of the waters Revel 8. 10. And againe in chap. 16. 14. The Angel powred out his viol upon the Rivers and fountains of water and they became blood Thus at the generall Apostacie many of the waters were corrupted made bitter and turned into blood But the fountaine of the Spouse is sealed no such starre can fall into it to make it bitter no such viol can be powred into it to turne it into blood Secondly note That this Spring and fountaine of living water is only to refresh the Spouse These waters although they abound yet they flow not forth of the garden they be shut up and sealed none other garden or plants are watered by them Now some may object that the doctrine of the Gospell is published to all promiscuously how is it then a fountaine sealed up I answer that the word doth in a sort flow forth to all which are not the true plants of the Lord but it doth not water them they have not lively spirituall and effectuall working of it to make them grow and beare fruit It is with them as water falling upon a Rock which doth only wet the out-side and not soften the rock or stone within So that though the outward litterall and historicall part of the word be common to many yet the spirituall part and the lively efficacie thereof is peculiar to the Spouse alone She only is refreshed with these fountains of living water her plants be watered all with them and made fruitful Thirdly Observe That the Spouse is chast unto Christ She will bring forth fruit only unto him and watereth no plants but her owne when Solomon would teach spirituall chastitie he doth thus expresse it Drinke water out of thine owne Cisterne and running waters out of thine owne well let thy fountaines be dispersed abroad and rivers of water in the streets let them be only thine owne and not strangers with thee let thy fountaine be blessed and rejoyce with the Wife of thy c. Prov. 5. 15. 18. Thus the Spouse here is a fountaine sealed up she is not for strangers and such as passe by her care is to keepe her selfe holie pure and chast unto her beloved she watereth only her owne plants she keepeth watch least any uncleane thing should enter she openeth her gates that only the righteous Nation may enter in as it is in Isa 26. 2. Thus we have the Spouse set forth as a well watered garden apt to beare fruit now what store of all sorts of precious fruits she brought forth the two next verses doe shew for here are reckoned up all manner of the best plants VERS 13 14. Thy plants are an Orchard of pomegranates with pleasant fruits camphire with Spikenard Spikenard and Saffron Calamus and Cynamon with all the Trees of frankincense myrrhe and aloes with all the chiefe Spices HEre is the goodliest garden that ever was heard of which is not only a garden inclosed and sealed but is also full of all sweet plants here be sweet fruits here be all the chiefe spices and sweet incense here is whatsoever is delectable and precious Christ in his commendations of his Spouse doth enumerate and reckon up all manner of the best plants saying Thy plants are as an Orchard of Pomegranates c. Thy Plants or thy off-spring that is thy Children or Members all that are set or planted in thee The Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Misit emisit inde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Propagines word translated plants comes of sending forth that is of growing and bringing forth fruit hereby is shewne how full of pleasant plants the Lords garden is it is not only senced in and well watered but also replenished with wholsome sweet and precious Plants Are as an Orchard or Pâ—cadise so called of the Hebrew word Pardes a place set with pleasant plants and Trees as appeares Eccles 2. 5. As it were the garden 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Paradisus of Eden to which all the world is but as a wild Field or Widernesse Of pomegranates or pomegranate-Apples so Arius Mont. render it they are so called because they were full of grains or kernels these were very deare and precious 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 punicorum malorum yea very healthfull and good for they were good to represse the heat of choler and malignitie of Fevers they also comfort the stomack and belly and prevent faintings and swoonings With pleasant fruits that is abounding with sweet fruits and pleasant things such as these were part of Josephs blessing as we may reade Deut. 33. 13. of the precious fruits put forth by the Sun and Moone so that beside the Pomegranate there were all other pleasant fruits and precious things some particulars where of he reckoneth in this verse
opening North and South fit for every season to make the garden prosper Then she setteth downe the parts of her prayer for his presence in two respects First To minister unto her the cause of all fruitfulnesse both for winde and weather and nourishment of water all which is meant in these words Arise North and come South and blow on my garden let the waters of his spirit overflow all my spices Secondly To accept from the Church the pleasant fruits of holy services the oblation of men renewed by the Spirit the fruits of the lips in praise and thanksgiving c. in saying Let my beloved come into his garden and eate his pleasant fruit A fountaine of gardens c. This seemeth to be the speech of the Spouse unto Christ O thou fountaine c. Now whereas the Lord had commended the Spouse in the former verse to be a sweet garden so well watered and of such precious plants she now ascribeth all the praise thereof unto him as if she had said thus I humbly acknowledge the things to be in me that thou hast said howbeit I confesse that they are not of my selfe but from thee the fountaine of all good things and though that I do performe the dutie of a fountaine towards mine yet thou art he to whom indeed the name of fountaine and living waters yea of life it selfe doth only appertaine yea thou art the only fountaine and I doe but water others as from thee O fountaine of gardens c. It is from the fonntaine that all the Rivers flow in Psal 104. 10. which water the gardens and plants in them so making them greene and fruitfull The Prophet Ezekiel speaking of the glorie of Assiria comparing him to the Cedars of Lebanon with faire branches saith The waters made him great the deep set him on high with her rivers running about his plants c. Ezek. 31. 4 5. And so when desolation is threatned to the Church of the Jewes it is likened to a garden that hath no water Isa 1. 30. It is to be noted also that the universall Church is but one garden and all the particular Churches be gardens so that her speech and his doe not differ when he calleth her a garden and she calleth him a fountaine of gardens when he calleth her a fountaine sealed up which doth water all the plants shee doth acknowledge the truth thereof unto his praise affirming that he is the fountain of the gardens that is looke whatsoever waters of life be in her yea in all particular Churches they flow from him he is the fountaine Hence Observe That Christ is an overflowing fountaine of living water refreshing the garden of his Church with streames of his fulnesse The Spouse doth acknowledge all her supplies from him in one word when she calleth him a fountaine of gardens It pleased the Father that in him should all falnesse dwell Col. 1. 19. And in him dwelleth all the fulnesse of the God-head bodily Col. 2. 9. Now of his fulnesse have we all received and grace for grace Joh. 1. 16 And he he is made unto us of God wisedome righteousnesse sanctification and redemption 1 Cor. 1. 30. Christ by his Spirit doth refresh his Churches and all their plants satisfieth their soule in drought and maketh fat their bones that their soule is Like a watered garden and they shall not sorrow any more at all Jer. 31. 12. She addeth A well of living waters The Spouse meaneth by this word continuall waters and such as cannot be drawne drie thus the well that Isaacs servants diged in the valley is called a well of springing waters Gen. 26. 19. in the Hebrew it is living waters that is such as springeth continually and drieth not up so that by living water here is meant springing and running water such as is not dry with heat neither putrifies but is alwayes wholesome and giveth life continually Hence Observe That Christ is a continuall spring of living water to refresh and comfort his Church with all supplies The graces and waters of life which doe flow from Christ upon his Church are such as can never be dryed up they flow from a bottomles fountaine albeit he bestoweth his graces and gifts from time to time in never so great abundance yet they be not diminished Christ is a fountaine never drawne drie though he communicate never so much yet he hath never the lesse in himselfe so Christ giveth water of life of which whosoever drinketh It shall be in him a well of water springing up into everlasting life Joh. 4. 14. And againe speaking of the Spirit which they that believe on him should receive he saith He that believeth on me c. out of his belly shall flow rivers of living water Joh. 7. 38. Christ is an everlasting spring alwayes sending forth waters of life to refresh his Saints the supply that he gives is constant 't is not like a winter-bourne that failes and dries up in the Summer but like an ever springing fountaine whose streames are never drie Now she still proceedeth in the commendations of her beloved and saith And streames from Lebanon Streames running or flowing from Lebanon the water that came from Lebanon was pure and cleare water yea Jordan it self watering the Land of Israell came after a sort from thence and no doubt but the water of Lebanon tasted of that sweetnesse that is mentioned before in vese 11. of this Chapter Lebanon being a place of so many sweet Trees and Plants the streames flowing thence must needs be sweet also even as the waters that flow out of the hils where Cinamon and Cloves grow do also partak of the sweetnesse thereof Then the summe of all is thus much the Spouse commendeth Christ first for the fulnesse and plenitude of all graces in that she calleth him The fountaine of gardens Secondly For the perpetuitie of the graces in that she calleth him The well of living waters And lastly For the sweetnesse and pleasantnesse of the same in that she resembleth him to the most sweet and pleasant waters flowing from Lebanon Hence Observe That the water of life flowing from Christ to his Saints is very sweet and plevsant David saith Thou leadest me by the still waters In the Hebrew it is Waters of rest that is most quiet calme and still waters such as give rest and refreshing Christ which is in the middest of the throne of God shall lead his Saints to the sweet pleasant and lively fountains of waters Revel 7. 16. 17. This water is excellently resembled by the water of the sanctuarie spoken of in Ezek. 47. 6. 10. where waters issuing out of the Sanctuarie ranne along Galilce and to the plaine and into the Sea c. and every living thing that moveth whithersoever the Rivers come shall live c. and every thing shall live whither the River commeth So in Revel 22. 1. Out of the Throne of God and of the Lamb a pure River of water of life proceedeth
glorious and shining in all the excellencies of his father and doth administer to his Spouse that he receives from God so that his Members are golden members from his influence who is a golden head therefore the seven Churches are stiled the seven golden candlesticks Revel 1. Every thing in the Tabernacle was gold to shew that every thing in the Spouse is excellent It is most certaine that there is much false gold in the world naturall and carnall men have golden images of their owne but it will be found at the best to be but guilt and externall paintings but Christ only is a head of gold not only his Crowne gold but his very head is gold pure gold refined and all gold and nothing but gold all shining and glorious Thus much for the commendation of Christs head Now she proceedeth to his haire His locks are bushie and black as a Raven His locks are bushie or curled The curling of the locks sheweth that the haire is soft which argueth in a naturall body a gentle disposition His hairie locks of which before he complaineth in verse 2. that they were filled with the drops of the night here they are commended for being curled or on heaps bushie and hanging downe The Nazarites according to the Law did weare long haire as appeares by Samson though they did weare it after a most grave and sober manner She describeth his haire not only to be bushie and curled but to be Black c. The blacknesse of the haire maketh the beautie of the skinne more shining and glimmering in the eyes of men The blacknesse of the haire then was no unseemly colour especially in mens haire and the rather if wee have regard to the people inhabiting in the Land of Judah which is very hot and parching She addeth And black as a Raven In that she compares it by the blacknesse of a Raven she sheweth that it was a naturall and pure black of it selfe which is farre more excellent both in black and all other colours then any that is made so by art Now for curled and black haire it is a signe of a hot braine and argues in nature quicknesse and dexterity of wit and strength and courage in him that it groweth upon This denotes unto us all that spirituall wisdome vigour and strength of Christ the depth of all his understanding and counsels Hence note That Christ was sitly qualified for all his administrations He was gentle and mild he would not breake the bruised reed nor quench the smoaking flax until he bring forth judgement unto truth c. Isa 42. 3. He was full of wisdome counsell justice and gravity therefore called the Ancient of dayes Dan. 7. 22. All his counsels thoughts and purposes were in the hidden mysteries of God he was privy to the heart and bosome of his father living in the knowledge and secrets of God in that light which no creature can approach unto He is called the wonderfull Counsellour the mighty God the everlasting Father the Prince of Peace Isa 9. 6. Now she passeth from the head and from the haire to the eyes saying VERS 11. His eyes are as the eyes of Doves by the rivers of water washed with milke and fitly fit SHe now describeth his eyes by the sober comelines and beautie of them they being full of innocencie singlenes and chastitie which he meaneth to expresse by comparing them to Doves eyes The Spouse attributeth it here unto Christ which he before attributed unto her Chap. 1. 15. Also Chap. 4. 1. His eyes are as the eyes of Doves The eye of the Dove as hath been said before is a beautifull eye chast and single To the Doves eyes therefore she likeneth the eyes of her beloved but she doth not compare them to Doves eyes that is to every sort of Doves eyes but to such as be most beautiful and cleare which may appeare by the words following By the Rivers of waters By the Rivers streames or currents of water that runne violently such waters as are pure and cleane that is like such Doves as haunt and abide by the Rivers of waters where they have plenty of water to wash themselves and their eyes to make them cleare and fresh wee know that running water is good to fresh and cleare the sight And therefore the clearenes and beautie of these Doves eyes are set forth in that they are mentioned to be such Doves as delight to be by the Rivers of cleare waters Then farther she saith They be washed with milke This expression declares a further brightnesse in Christs eyes so that if it be not sufficient to resemble them to Doves that use the cleare streames then let them be compared to such as for the clearencs and freshnesse of their eyes wash themselves in milke that so they may appeare and be judged white and comely shining with cleare brightnesse She addeth And fitly set Fitly set or sitting in fulnesse or they remaine upon the fulnesse This expression may admit of a double interpretation First If the similitude of waters be continued then wee may understand full Channels of water by which Doves delight to fit and therefore some render the words They remaine upon the full vessels and so the meaning would be That as Doves eyes be full of moisture that remaine and continue by full Vessells so is Christ the head of the Spouse of whose fullnesse the members receive grace for grace But there is no speech of Vessellsin the Hebrew Text but the words stand thus They remaine upon the fullnesse And here we must know that the word here Translated fullnesse doth signifie the hollow place in which a precious stone is set as a Diamond or precious stone in a Ring is made meet and fit to fill up the hollow place of the Ring So the precious stones set upon Rings or rows upon the golden Ephod Exod. 25. 7. had their hollow places in which they were cunningly set and so were called the stones of fulnesse because they did in so fit sort fill their hollow places So that as a precious stone is made fit for the hollow of the Ring So the commendation of the eyes is that they are fitted for the holes of the head And as stones thus fitted and cunningly set in the Ring are seemly and beautifull so it is a speciall commendation of the eyes of man or woman to stand even for if the eyes doe stand forth too much it is a deformity as we use to say goggle eyed and likewise if they be sunk in too deep then they be as we use to terme them hollow eyed Now Christs eyes are neither of these his pure eyes are as pretious stones that are fitly set in their places he is not goggled eyed his eyes are steddy and firme they be as a stone in a gold Ring which cannot be turned out of their place his eyes are evermore guiding his sight to looke perfectly into all things into the depth of mans heart and
apprehension of his presence Secondly Observe That Christ doth not long together hide his divine presence from his Spouse It is true he may veile himselfe for a while and withdraw his light and comfort from the soul though he take not away his love yet he may suspend the acts of it he may seem to frowne and to hide and ecclipse himselfe that the soul for a while looseth sence and feels not its owne happinesse Now when it is thus with a believer Christ is gone the comfort and assurance of his love is gone joy and love and delight and all is gone O how disconsolate and sad is the soul then this is very irksome to the soul that is indeared to Christ and desires his communion yet notwithstanding these things are but short Christ will not be long absent from his Saints his great delight and affection towards them will constraine him to manifest himselfe Joseph concealed himselfe for a while but he was much streightned in his spirit untill he had made himselfe knowne unto his brethren So it is with Christ he may keep at at a distance from his people for a while but it will not be long before he returne againe and manifest himselfe unto his Spouse Now followeth the end of Christs going downe into his Garden Viz. To feed in the Gardens to gather Lillies First Christs end in going downe into his Garden is to feed there that is to associate himselfe and communicate with his people in the graces of his owne spirit eating his owne pleasant fruits as in Chap. 4. 16. And also to Feast and refresh his people with divine things giving them of the heavenly Manna to eat and of the River of life to drinke he doth impart unto his Saints the graces of his spirit he doth refresh his Gardens Viz. All his particular Churches with all variety of Heavenly dainties Hence Observe That Christ doth associate himselfe with his people abundantly satisfying their souls with his sweetnesse He feeds in the Gardens by communicating of himselfe and his glory unto his Saints You may remember in Chap. 5. 1. Christ declares that he had eaten his honey with his honey-comb and here he feedeth in the Gardens The Prophet saith He shall seed his flock like a Shepheard he shall gather the Lambs with his armes and carry them in his bosome and shall gently lead those that are with young Isa 40. 11. So that Christ doth plentifully and sweetly and that with the greatest care that possible can be feed and refresh his people Another place paralell to this is in Ezek. 34. 14. I will feed them in good pastures upon the high Mountaines of Israel there shall their fold be there shall they lye in a good field in a fat pasture I will feed my slocke and cause them to lye downe saith the Lord God I will seeke that which was lost and bring back that which was driven away I will bind up that which was broken and strengthen that which is sicke and destroy the fat and the strong and feed them with judgement Here is store of all supply yea suitable supply for every want a fit salve for every soare Thus we see Christ doth feed in his Gardens he doth communicate himself his spirit and makes a comfortable supply to all our wants Secondly Christs end in going into his Garden is to gather Lillies that is to accept the sweet-smelling fruits of his owne graces growing in his Churches or to gather his people to himselfe which are as Lillies among thorns Christians are compared to Lillies for their purity and whitenesse being cleane through the word as the Apostle saith that is through Christ who is the word The Lillie as it is white and glorious so it is a very tall goodly plant therefore the Spouse is compared to it Other men are compared to thornes because they are noxious and hurtfull they are good for nothing but to cumber the ground and to be offensive and to be burned So the wicked are compared to such because they are hurtfull and offensive but the Saints are compared to Lillies for beauty and fairnesse Hence Observe That the Saints are beautifull persons Here they are compared to the glorious and beautifull Lillie God cloatheth Lillies of the field with excellent beauty their glory is brought into competition with Solomons whose glory came far short of the Lillies whitenesse and beauty and if God take care for Lillies will he not take care for you O yee of little faith Mat. 6. 29. Doth God care for Lillies that are to day and to morrow are cast into the Oven and shall he not care for these living holy Lillies Yes undoubtedly he will Christs argument is undeniable he that puts such a beauty upon the poore plants that flourish to day in the morning and wither before night he that puts such beauty upon the grasse of the field will he not put more excellency upon his Saints Without question he will The Saints are as faire and much fairer in Gods eye then all the Lillies of the field The Church is said to be cloathed with the Sun in Revel 12. 1. That is she was cloathed with God and with Christ with the Spirit with the white robes of his righteousnesse and therefore she must needs be glorious And the Armies in Heaven which are the Saints that follow Christ are said to be Cloathed in fine linnen white and cleane Rev. 19. 14. The Saints are a chosen people to be holy and without blame before him in love Ephes 1. 4. God looks upon the Saints without blame not as concerning the flesh and the carnall mind which is enmity against God but according to the Spirit and the new man which is created of God after his owne image And thus Christ is said To wash and cleanse his Church by the washing of water and the word that he might present it to himselfe a glorious Church not having spot or wrinkle or any such thing but that it should be holy and without blemish Ephes 5. 26 27. This is the pure holy and glorious condition of the Spouse The Saints are Lillies being cloathed with the white Garments of Christs righteousnesse not having any naturall or fleshly glory of their owne The whitenesse and purity of the Saints is borrowed as the Moone borrows all her light from the Sunne so the Saints derive their glory and excellency from Christ Lastly in that she saith the end of Christs going into his Garden is to gather Lillies Hence Observe That Christ doth graciously accept of the fruits of his owne Spirit Christ planteth a Vineyard and delighteth to eat the fruit thereof and so in Chap. 4. 16. Let my beloved come in and eat his pleasant fruits That is let him accept of and partake of all the fruits of his owne spirit fruits of union and fruits of communion when Christ becomes as a dew upon Israel Israel becomes his pleasant plant and is found to be fruitfull in
21. It followeth VERS 5. Thine head upon thee is like Carmel and the haire of thine head like Purple the King is held in the Galleries FIrst here 's the commendations of the head Some read it Thy head upon thee Others In thine head we may take it either for the head it selfe which is Christ Ephes 1. 22. or it may be taken for the Ornament upon the head namely those graces wherewith Christ hath adorned his Spouse Now the commendation of her head is that it 's said to be As Carmell The word Carmell is commonly taken for a place full of pastures set also with Trees whereof it 's likely that this place had it's name Carmell was the name of the Mountaine where Elias killed Baals Priests and praid for raine 1 Kings 18. 19 20. It seemed to be a very fruitfull place Nahum 1. 4. For a fruitfull place opposed to a barren Wildernesse is called Carmell Isa 32. 15. And Chap. 29. 17. Now the head of the Spouse being thus likened to Carmell a very fruitfull place denotes the wisdome and knowledge of the Spouse Hence Observe That the Saints are glorious in the wisdome and knowldge of God VVhither we take it for the Ornaments of the head or for the head it selfe it 's all one for Christ is both the head and the Ornaments also it shews how glorious the Spouse is in wisdome and understanding she is full of gravity carrying her selfe wisely in all her actions her mind being filled with the counsell and knowledge of God Thus the Lord foretelling the glory of the Spouse saith The glory of Lebanon shall be given unto it the excellency of Carmell and Sharon c. Isa 35. 2. The meaning is that whereas the Church in her former dark and low condition was like a wast wildernesse but when the Lord should shine upon her with more light and glory she should become a most plentifull and beautifull place even as Carmell and Sharon The Hebrew Carmell is sometimes taken for Crimson or Scarlet-colour 2 Chron. 3. 14. such colours were worne of Princes and great persons meaning thereby that her head was adorned with that which was costly and full of majesty as that colour is but the other Interpretation seems to be the most proper It followeth And the haire of thy head like Purple The haire or the bush of thine head The word Dallath which is onely used in this place signifies slendernesse or tenuity such haire as is small and slender wherefore some take it for the haire of the head for the smallnesse of them and some for the Laces that binde up the haire Now in that it 's said her haire is as purple it 's meant that it is costly and deare as which did not belong to any but mighty men and Magistrates See Luke 16. 19. Also Dan. 5. 16. which no doubt also they did weare as an attire of great comelinesse and beauty By the haire some understand the multitude of believers but rather we may understand it of cogitations and purposes of the heart and then Note That the Saints are glorious in the thoughts and purposes of their hearts Their thoughts are ordered by the Lord and their minds are filled with understanding But I shall passe this having spoken more largely of it in Chap. 4. 1. where the Spouses haire was likened to a flock of Goats that was smooth and faire So here it 's likened to purple deare and costly it being the comely and beautifull attire of great ones Purple differs not much as some think from Scarlet in which respect they reconcile the Evangelists Matthew affirming Chap. 27. 28. that they put upon Christ a Scarlet Robe And John 19. 2. As also Mark 15. 17. calling it a purple or purple Garment But I passe this It followeth The King is held in the Galleries The beauty of the Spouse being thus described in all her parts is now amplified by two effects the first is that it worketh in the King a strong desire that he would alwayes be bound unto the walking places with his love The King is held in the Galleries The second effect is that which causeth him to utter with a great admiration at her beauty and sweetnesse which is declared by the matter in all those parts that have been described all which is beautified with an exclamation How faire c. as it followeth in the next verse But first of the Kings desire to be bound unto the walking places of his Spouse The King is held in the Galleries By the King here is meant Solomon and under him Christ The word Rehatim translated Galleries is used for Gutters wherein waters run for the flock to drinke as in Genes 30. 38. Exod. 2. 16. but here it seemeth to be meant of such Galleries as run along the house side and are places to walke in Some render it thus A King would be tied in his Galleries as if he should say there is no King in the world so glorious or majesticall that if he should behold thy beauty and glory it would cause him to stand amazed thereat he would no more looke upon his owne glory but upon thine so far doth thine excell all the glory of the world so that he that beholds it would be as it were with a continuall desire to look upon thee so highly would he esteem of thy exceeding glory before his owne or any earthly glory whatsoever So then there is not the mightiest Prince in the world but if he did see the beauty of the Spouse would desire to be tied or bound to any part or piece of it yea to take up his continuall abode there that he might be satisfied with the sight thereof and continually to looke upon the inward and spirituall beauty of the Church See this performed by David Psal 27. 4. Also Psal 84. throughout Or rather we may take it thus The King towit Christ himselfe is held or tied in his Galleries towit in his Spouse in his Saints So that he hath a fixed habitation in the house of his Church where he is as it were bound by the bands of amity and love the Spouse being so excellent in all parts so glorious so beautifull that he cannot but Covet her beauty as it 's said in Psal 45. 12. Hence Observe That Christ is affected to be neer his Spouse and to behold her beauty and comelinesse The Galleries and large rooms of Kings were hanged with goodly Hangings of Purple or of some rich stuffe unto such glorious rooms is the Spouse likened being glorious in all parts whereby she draweth the affections of her beloved unto her Hence it is that it 's said The Lord delighted in thee and thy Land shall be married Isa 62. 4. And the glory of the Church is set forth thus My Servant David shall be their Prince for ever and I will set my Sanctuary in the midst of them for evermore and the name of the City from that day shall be