glory of these Curtains was not seen by every one or such as were without as the blackness of the forenamed Tents was but by such as were within Solomons Court and Palace or Chambers thereof So the Churches comliness and Spirituall beauty is not externally seen or by the eye of a carnall mind who is without the true Church but by these who are spirituall themselves and can spiritually discerne with David that excellency beyond others that is in the Godly Observations 1. The Church we see is compared to Jerusalem called in Scripture the holy City and a City we know is little in respect of a kingdome and farre lesse in comparison with the world even so Christs Church is but a little Flock as Christ calls it a few in an Arke that is to be saved one Lilly amongst many thornes and though many be called yet few are chosen and of which few number we should try if our selves be 2. All particular Churches are daughters only of this catholick church of Christ therefore no particular church as Rome unjustly claimes can be the catholick Mother-church and mistresse over all others but at the best were but a Sister Church if it were pure and orthodox 3. Seeing daughters of one Mother or fellow sisters should Love one another and keep peace one with another without variance as Abraham said to Lot even so should all Christians who are children of this common Mother keep the unity of Love in the band of peace as they are commanded Joh. 15. 12. And as it is commended Ps 133. 1. And is Suteable to the signification of the name Jerusalem a vision of peace 4. Seeing the Church acknowledges that she is somewhat black the word in the originall as is said being a diminutive and denotating a mixture between two as the dawning is between light and darkness we see 1. The churches ingenuity and humble disposition acknowledging her infirmity and manifold defects and 2. The difference between the wicked and her she is somewhat black because of flesh and Spirit but the wicked are altogether black because all flesh and no Spirit and though she be black yet she is comly but they are black wholly without any comeliness 5. Seeing the church of Christ is said to be black because of her owne infirmities partly and partly because of persecution of her by her Enemies therefore neither let any dream of perfection here without infirmities nor if they will love godly resolve otherwise but to suffer persecution 6. We see the worst that persecution can do it may well be a noysome scorching or Sunne-burning as that was of Jonas and alter the externall luster of the Church but cannot marre her comeliness eclipsing the externall beauty of her solemne assemblies or goodly order which is seen in her government the time of peace but though like the Moon she be a while under cloud or like the Sunne which is said to have been darkned by the smoak that arose out of the bottom less Pit Rev. 9. 3. her externall beauty be as it vvere obfuscat yet her native splendor which she has by her new birth is never a whit diminished nor ceasses her glory to the full described Rev. 12. 1. Though for a short time she be driven to the wilderness 7. This comeliness of hers is as has been said her beauty of holiness which she has from her Lord and which makes her so lovely and acceptable to him therefore all her true members should labour for holiness without which none shall see God beg it from him and that by it through Christ Jesus they may find favour and acceptation in his sight 8. If this her comeliness be so glorious in the time of her imperfection and frailty on earth that it is comparable to Solomon in all his royalty and to the richest and most glorious Hangings of his Court how glorious shall her shining beauty be when she shall be freed of all spot or blemish trouble or temptation in the highest Heavens Verse 6. Look not upon me because I am black because the Sunne hath looked upon me my Mothers children were angry with me they made me the keeper of the vineyards but my owne vineyard have I not kept In these words follows her exhortation to these forenamed daughters of Jerusalem that for her blackness they would not therefore look upon her with disdaine as either to forsake her or think her forsaken 1. Because this her blacknesse is not native or perpetuall but accidentall and for a time only through the scorching or Sâ—nne burning of persecution and so she declares this to be the cause thereof 2. From whom this her persecution proceeded her Mothers children 3. In what disposition anger and 4. What effect the force of persecution on their part and weaknesse on her part produced to wit the keeping of their Vines and neglect of her own First then she assimilats her persecution which she suffered to the scorching or burning of the Sunne as we see it likewise compared Matth. 13. 6. 1. Because as the same is grievous to the body through the great and vehement heat thereof which oftines causeth fainting and complaint as we see in Jonas even so persecution and trouble is grievous to flesh and blood and through the raging violence thereof has caused many to faint and complaine even of Gods dearest servants why they should be so dealt with as we see Ps 73. and else where 2. This scorching affects only the body but no more even so does the rage of persecution it may kill the body but no more therefore sayes our Saviour Fear not them that can kill the body and no more but feare Him that can kill both soul and body 3. The scorching heat of the Sunne it is but for a short time in the height of the day but thereafter comes the coole of the evening even so persecution lasts but for a short time for the Lord will not suffer the rod of the wicked to lye still upon the back of the righteous nor the storme ever to continue as we see Math. 8. But will send delivery to his own Sion and to Israel out of all his troubles 4. In the time of the hort scorching of the Sunne men use to betake themselves to some shaddow or covering place even so does the Church to some Lurking places as we see in Elias time and of the Primitive church but chiefly they betake themselves to the shaddow and protection of the Almighty as the dove to the clefts of the rock which unlike Jonas gourd never failes them under the coverture whereof they rest and are refreshed till the storme passe over 5. In relation to vegetable things as Matth. 13. 6. Persecution is so compared to show what it doth to carnall professors and temporizing Hypocrits who wither as it were thereby and make finall defection Secondly she showes that this Persecution proceeds from her Mothers children that is such as pretended to be members of the
contrary the same is to worldlings who have their portion in this life which is their Non ultra and sing a requirem to their souls when their barns are full which they think to enjoy many yeares when they have not perhaps many hours to remaine therewith 2. Seeing more particularlie the gift of reconciliation and sense of Gods love to her thereby and with a neerer union is her desire above all things Let us try if we be true members of Christs Church if this be our's in like manner Else if we be not like to her in her desires and delights it is a token that we are no true members of that mysticall body 3. Seeing the spirituall benefits which we receive do come to us by his Word and ministrie thereof as the kisses of his mouth Let us highly esteem of the same as that man did Matth. 13. 44. of the Field wherein the rich treasure was and as David professeth Psalm 19 and 119. which if we do not but vilifie his mouth we will also vilifie the kisses of his mouth 4. But how comes it that she so boldly and familiarly talkes with Christ let him kisse me Should not fervour of affection have with it humility of reverence To this Bernard answers saying Ne causemimi praesumptionem ubi affectio urget reclamat pudor sed urget Amor qui nec consilio temperatur nec pudore fraenatur Whence we observe that if our souls tell us truly that we love Christ we may boldly come to the throne of grace and find loves speech graciously accepted For thy loves c. This is the reason of her so great desire of the kisses of his mouth as the evidence of his love towards her because his love is so sweet and comfortable that it is beyond all comparison and therefore is not onely like but better nor wine Which being the principall thing that is used in banquets to make the heart cheerfull is therefore put here for all the most comfortable delicate and delightfull dainties which are used at most royall banquets as we see Esth 1. the sweetness of whose love which she so commends sweetens the most bitter things that the godly can suffer for him even death it self and makes all other things which were sweet to flesh and blood before and offensive to him to be most bitter and disgustfull as we see in all true converts This love of Christ is twofold towards his Church or there are two sorts thereof the first is called amor bene placiti seu benevolentiae or the love of his good pleasure the other is called amor complacentiae or the love of his good liking the love of good pleasure is before man was and eternall and is that whereby from before all beginning in that decree of his election he chose so many as the freely loved unto eternall salvation the love of his good likeing is in time when man is and walking in the wayes of the Lord's obedience the Lord is well pleased with him This love of Christ towards his Church has these properties ensuing 1. It is a love whereby he loves us first as we have it Ezek. 16. and 1 Joh. 4. 19. 2. It is a free love without either foreseene merit against the Papist or for foreseene faith against the Arminian and as we have it Hos 14. 4. 3. It is a servent and great love as is showne us Joh. 10. 15. that he gave his life for us especially being his enemies and which is so great that the Apostle tells us it passes all knowledge Eph. 3. 19. as Augustin sayes quod tantus tantillos et tales tantum dilexerit 4. It is an eternall love as we see Joh. 15. 9. both à priori in beneplacito therefore our salvation being grounded thereon is sure à posteriori because it shal continue towards us for ever 5. It is a matchles and incomparable love so that the love of Jacob to Rachel or Jonathan's to David or a mother 's to a child cannot be compared thereto And therefore as is said of Christs sorrow Lam. 1. 12. so may it be said of his love Behold and see if ever the like love was as is my love or as the Jewes said of his love to Lazarus so may we with admiration say Ecce quam amavit 6. Lastly it is an Immutable love Joh. 13. 1. Ro. 8. 35. so that though we sin by falling but not walking therein he may correctus with the rods of men but his loving kindness he will never take from us But why speakes he of loves in the plurall number I answer 1. this is to shew not onely the plentifull and super aboundant measure of this love which I may rather call unmeasureable and as the Apostle speakes passing all knowledge but likewise 2. to shew the diversity of the manner of manifestation of the same and how from this inexhaustible and large Ocean so many lovely streames do flow as election vocation justification Sanctification and in end glorification all which proceed from Christs free love to us and are as so many loves or love tokens of his Now this love is compared and preferred to wine 1. Because as wine is pleasant and delectable as we see Pro. 23. 31. so there is nothing so pleasant and delectable to the christian soule at all times and in all estates as Christs love and the meditation and perswasion thereof 2. As wine rejoyces the heart therefore is called a cheering liquor Psal 104. 15. See Pro. 31. 6. so nothing rejoyces the heart of a true Christian so much as Christs love though one injoyed all the honours pleasures of the whole world although the whole world should hate him yet he cares not if he have the love of God and of Christ Jesus his Lord 3. Wine is medicinall as we see Luk. 10. 34. And so is the love of God both in the effects and assurance thereof to a wounded spirit or sick soule longing for cure and comfort as the spouse does Cant. 2. 5. 4 It stirres up courage in hostlie encounters so doth Christs love the meditation and perswasion thereof against all our spirituall enemies yea and death it self Rom. 8. 35. Psal 23. 4. 5 It refreshes and repaires like Jonathan's hony comb decayed strength in fainting and so does the contemplation of Christ's love when the soul beginnes to faint in trouble or temptation 6. Solomon sayes Pro. 31. 7. that wine makes a man forget his misery and so does the love of Christ and the assurance thereof whatsoever misery or hard estate he be in in this present life because he lookes over all that and as the people did in the wildernesse on the brasen serpent so he fixeth his eye upon the love of Christ and the sweet fruit thereof which he shall enjoy at last 7. Wine was used likewise in legall sacrifices as we see Num. 15. 5. And so in all our spirituall sacrifices of prayer and praise
6. As the Shepherd seeks any of his sheep who are gone astray seems to be lost to find bring the same back againe as we see in that parable Matth. 18. 12 Ezek. 34. 16. So has Christ Jesus come from the Heaven to the earth to seek and find out his lost sheep And dayly seeks and follows after them in the ministry of his Word to reclaime them from their sinfull and dangerous straying away from him 7. As a shepherd heals the diseased and sick amongst his sheep and binds up that which is broken amongst them as we see Ezek. 34. 4. Even so was our Saviour the Lord Jesus sent as he declares Isay 61. 1. to bind up the broken hearted and proclaime liberty to the captives and as he promiseth Ezek. 34. 16. He will seek that which was lost and bring againe that which was driven away and will bind up that which was broken and strengthen that which was sick for he is that Heavenly Physitian who is able to cure all diseases Psalm 103. 3. and more loving then that Samaritan who out of his tender compassion towards our wounded souls suffered himself so to be wounded and pierced both in soul and body that of his precious blood a soveraigne plaister might be made for us to apply by faith to our sick soules 8. As a shepheard tenderly deales with the weake and young Gen. 33. 11. Even so is it said of Christ Jesus Isay 40. 11. That he shall gather his Lambs with his arme and carry them in his bosome and shall gently lead them that are with young which the Psalmist expresles Psal 103. 13. Saying like as a father pittyeth his children so the Lord pittyeth them that feare him for he knowes our-frame and remembreth that we are but dust He layes no more upon them nor they may beare yea he helps them secretly to beare and wisely mixes their cup and makes his grace to be sufficient for them 9. As the shepheard separates from his flock the goats or such as are not his owne So sayes the Lord Ezek. 34. 17. Behold I judge between cattell and cattell between the rammes and the Hee-goats and will separate at the last day his own sheep who heard his voice and followed Him here from the wicked that are none of His but petulant goats setting the one at his right hand unto Eternall life and the other as his left hand unto eternall destruction But here is a great difference between other shepheards and this shepherd spoken of here for 1. Others may lose some of their sheep but not so he therefore sayes he to his father Joh. 17. 12. These that thou gavest me I have kept and none of them is lost neither is any one able to take them out of his hand 2. His sheep are the workmanship of his hands but other shepherds though they feed their sheep yet they may not say that they made their sheep 3. Other shepherds make gaine of their sheep and kill some of them for their owne food but no gaine redounds to this shepherd by his sheep their goodnesse not extending to him as David sayes Psal 16. 2. And for saving of his sheep from death he was killed and gave himself to the death for them Thirdly she assimilats all the true members of Christs church to sheep calling them His flock even as our Saviour also calles them his little flock for whom the Father has prepaired a kingdome which style of a flock of sheep is frequently ascribed to them in Scripture Ezek. 34. 2. To remember them 1. Of their infirmity for their humiliation Joh. 10. 2. 21. 16. 2 Of their duty for their instruction and 3. Of the care that is had of them for their consolation 1 Pet. 5. 2. 1. Their infirmity then is this that like sheep they are of themselves ready and prone to stray as we see it told us Isay 53. 6. And in that parable Matth. 18. 12. both by reason of externall temptation and that bosome-enemy which we have of our own corruption as we see in the parable of the prodigall sonne and in the examples of Gods dearest saints as David and Peter c Ezek 34. 6. 1. For admonishing them of their duty 1. Christs flock being of sheep they are therefore neither of wild beasts as Tigers or Lyons Foxes or Wolves nor yet are they of uncleane beasts as dogs and swine or the like but of such as are â—amed from all such ferity and purged from impurity by the power of God and his soveraigne grace yea in a manner metamorphosed from such like as they were before by nature as we see in the examples of Manasseh Mary Magdalen and Paul 2. As sheep are simple and not like crafty foxes as Cant. 2. 15. and as Christ called Herod so are the godly by a Holy simplicity and sincerity yet mixt with serpentime prudence and are like Nathaniel Behold a true Israelite in whom there is no guile 3. They are meek and harmlesse and so are the godly having learned that Lesson of their Master and being ready to do good to all but not to requite evill with evill at the hands of any this meekness and quietness of spirit as Peter tells us being of great price in the sight of God 1. Pet. 3. 4. 4. Sheep are patient in suffering therefore it is said of our Saviour that as a Lamb to the slaughter and as a sheep before her shearer is dumb Isay 53. 7. so he opened not his mouth Even so are the godly patient in suffering either Immediatly what is laid upon them for their sinnes or tryall by the Hand of God or what is done unto them mediatly by the Hand of man as we see in the examples of Job David Joseph Stephen and others 5. Sheep as they are patient so they are profitable both in their lives and by their death for mans food and clothing even so are the godly profitable many wayes both for their company as we see in Josephs being in Poâ—iphars house Jacob in Labans and if ten righteous had been in Sodom as also by their conversation and holy example both in word and deed making their light shine before men that men seeing their good works may glorifie God their Heavenly father And as they are profitable many wayes in their life so are they likewise in their holy deaths and comfortable departure wherein a man may see a strange change of the nature of death in them and a great difference betweene them and the ungodly therein 6. Sheep are obedient and follow whither the shepherd leads them even so as our Saviour showes Joh. 10. 4. his sheep they hear his voice and they follow Him making his precepts to be the directory of their life and his practice their pattern for imitation as we see in Paul who said to the Corinthians Follow me as I follow Christ 2 Cor. 11. 1. 7. Sheep after they have fed in greene pasture they thereafter
ruminate and doe chew their cud even so when Christs sheep has read or heard His word which is that pasture spoken of Psal 23. 2. With David Psal 1. and 119. they meditate thereon apply the same and lay it up in their heart that they sinne not against God Psal 119. 11. Lastly As great is the care that the good and faithfull shepherd has of his sheep in feeding guiding and guarding them reducing the strayers curing the diseased caring for the weak and watching over all as we see in the examples of Jacob David and the shepherds of Bethleem Luk. 2. 8. Even so great is the care that Christ Jesus has of his own elect in doing the like offices towards them for his glory and their good and comfort And albeit the silly sheep whose safety stands only in the care of the shepherd has many enemies as Dogs Foxes Woolvs Beares and Lyons and are killed daily also for the use of man yet mightily beyond any other increase even so although the godly may say as we have it Rom. 8. 36. We are killed all the day long and are counted as sheep for the slaughter yet maugre all their enemies the Lord makes his flock multiply as Israel did under Pharoah's heaviest pressure and the blood of Martyrs to be the seed of his Church Fourthly the actions attributed to this shepherd in this text are two 1. feeding as we see it attributed to him Ezek. 34. 23. which he doth partly externally meditately and ministerially by the preaching of the word as he said to Peter Feed my sheep and partly internally immediately and as the principall agent without whose concurrence and co-operation Pauls planting nor Apollos watering will produce no increase The next action is cooling refreshing making his Flock to rest at Noon in some reposing and shadowish resting place alluding so to the manner of Shepherds in hot Countryes who in the heare of the day which is most at Noontide lead their Sheep to some cooling resting place where they might repose and refresh themselves and chew their cud and being saved from the vehemencie of the scorching Sunne might with the greater alacrity thereafter returne to their pasture Even so in the very greatest heat of persecution our Saviour Christ makes his own to find comfortable refreshment shelter of preservation and such inward rest of peace of conscience and joy in the holy ghost that they may say with David in greatest commotions My heart is fixed and cry out with the Apostle Rom. 8. 35. Who shall separate us from the love of Christ For why should I be Followes the reason of her petition wherein we have 1. The manner of the proponing it to wit by way of interrogation 2 What is meant by these whom she calls his companions 3. What is meant by her turning aside to the flocks of these the substance of all which is the incommodity that will fall out if he tell her not where he feeds to wit that by her frailty and force of temptation she may be made to decline aside from the way of truth and joyne to false worshippes which will be neither to his honour nor her good First then the manner of the proponing this Reason by way of interrogation is to shew 1. her earnest detestation of any declyning though never so little from the truth of Christ in time-comming as Hos 14. 8. Ephraim is brought in saying What have I to do any more with Idols who before c. 14. v. 17. ere she was converted is said to have been joyned or married with such and which holy indignation is in every one that is truly converted against that sinne they were formerly given to no lesse then Amnom detested Tamar 2. This implyes a firme resolution not to turne afide as that interrogation Nehem. 6. 11. Should such a man as I flee 2. These whom she calls companions she styles so not thereby to ascribe to them any such dignity in truth which were blasphemy but to shew what bold usurpers hereticks are and especially that grand Antichrist who ascribes to himselfe infallibility that he may be the only great Master and teacher of Christs Catholick Church on earth and therefore equalls his doctrines and decretalls in authority with Canonick Scripture while as Christ is the only great shepherd and teacher of his Church and who only has no Companion nor Vicar one earth 3. By turning side to the flocks of these is meant the swarving from the truth and purity thereof to the society of false worshippers and suffering her self to be seduced by such as S. Paul speaks of who were deceivers and should enter in after his departure and draw disciples after them as Absolom made many to follow him in his rebellious course who did so in the simplicity of their hearts or as the whole world is said to have been by deceit drawn out of the right way of truth to follow the beast Observations 1. The Church here in her weaker members being sensible of her former errors and having acknowledged the same she now desires to be so directed and established by her beloved that she never deflect nor swerve any more from the purity of his worship and for this her direction goes only to him who is the way and the truth so that we see though the godly fall yet they are not like the wicked who lye and live in sin but they rise againe by humble acknowledgement prayer detestation of sinne and resolution to eschew the same in all time-comming all which we see in this her practice 2. Out of her compellation of him we see though through weaknesse and force of temptation she fell yet his love never went out of her heart as we may see in Peter who though he fell foulely yet he could say to Christ when he asked him Lovest thou me Lord thou knowest that I love thee so that although Satan Fidem concussit amorem tamen non excussit cujus actum et si intermisit habitum tamen non amisit which also we may see in Davids fall and others of Gods Saints whom he has permitted to fall but never suffered to fall away because of that seed of his love that still notwithstanding remained in their heart to him and flowes from this that his love to us is immutable and ours to him is an effect of his love to us O then labour to keep Gods love evermore 3. This compellation she uses now when she goos about prayer to him or invocation as being a great motive to him to hear and ground of confidence to her that he would do so Let us try then if we find the love of God in our hearts and then we may be assured to have the like confidence 4. Whereas she sayes tell me c. desiring to be instructed aright and that by his word only which is now registrate in Scripture we see 1. Her humble acknowledgement of her naturall ignorance needing information And O happy soul
not known almost what way to turne them till in the end they have had here with the spouse their refuge to Christ to be taught and resolved by him The next part of his speech to her is directory directing her where to go to wit by the steps of the flock But seeing it is the church which makes this request that He would show her where He feeds what flock does he feed beside His Church Is not she His only flock What other flock is this then whose steps she must trace to find Him and where he feeds Indeed the Church is but one in respect of the unity of faith and charity and Christ feeds no other flock beside Her But in respect of the diversity of times and places she may be diversly considered and may be said to be divers flocks and therefore we must observe here that this is the prayer of the Church ever on earth militant and there be who were upon earth in former time that are now in Heaven triumphant whose steps notwithstanding in sacred History yet may be seene and what truth they profest and how they worshipped God It is this flock then that He meanes of true and faithfull worshippers and whose steps he willes Her to follow as the Apostle yet calls to all saying Follow me as I follow Christ Also it is to be noted that He bids her go forth Leaving nature the practice of sinne the society of seducers the suggestion of flesh and blood And Next he bids her feed her kids by the shepherds Tents where we have 1. What is meant by Her kids 2. What by the shepherds and their Tents First then by kids are meant young and tender Christians for the goats whose young ones kids are being indeed sometime opposed to sheep signifie the wicked yet usually also they figured in the Law the godly offered up by mortification as sacrifices to God Rom. 12. 1. And Christ Himself was signified by goats and kids by the Apostles exposition Heb. 9. 12. Kids likewise they are called or young goats to show what they are by nature when they are at first brought to Christ and to feed on the greene pasture of His word to wit goatish and petulant till the change by grace and the meanes thereof be wrought upon them from goats to be Christs sheep appointed for his right Hand kids also for tender age denoting that even from our younger years we should be a ccustomed according to Timotheus's commondation with the pasture of Gods word to be fed thereby Next by these shepherds spoken of who fed and guided these anicent flocks are meant the Holy Prophets and Apostles to whom as Christ said to Peter passce oves meas Christ committed his sheep to feed and upon whose doctrine as the only true foundation St. Paul declares the whole house of God which is his Church to be built and by their Tents is meant their writings or the displayed and firme doctrine of the truth which they fully and faithfully preached and left unto all posterity registrate in Scripture Observations 1. We see How readily he answers her petition From which we observe the Lords promptitude in answering the petitions of his own specially craving spirituall things as He showes us Luk. 11. 11. 2. Out of the style he gives her of being fairest among women we see the difference between the judgment of the blind world and Christ's who not seeing the spirituall beauty of Christs church Rev. 12. 1. but looking on Her outward base and afflicted condition vilifies her while as her members are the Lords Jewels and she is most beautifull being justified and sanctified in him to her Heavenly husband 3. We see here also a great comfort to every godly soul in temptation when Satan upbraides unto them their filthiness and pollution by sinne and therefore how can so pure and Holy a God delight in them or count them fair or beautifull To whom such may reply that though they be so by sinne yet being washed and sanctified they are beautifull in His eyes who sees no Iniquity in Jacob but whose blood has clensed them his spirit renewed them and whose love has covered the multitude of their infirmities 4. As we see the difference betweene the judgment of the blind world and Christ's concerning his Church so also between Her owne Judgment of her self and Christ's she sayed of her self before I am black and He sayes here that she is most beautifull to reach us to be vile in our own eyes and humble like the publican and then the Lord will the more highly esteeme of us and exalt us 5. Whereas in such a meek manner without rebuking her for her ignorance He tells her what to do to wit to go forth by the foot-steps of the flock and besides the Tents of the shepherds we see a true and sure directory in his words in the matter of Religion to wit to insist in the steps of the profession and practise of Gods true people who have gone before us as we find them cleerly set before our eyes in the writings of the faithfull shepherds of his Church to wit the Prophets and Holy Apostles 6. We see how the godly they not only do good in their life time but also by their good example registrate in Holy Scripture which they left behind them being dead they do good in like manner therefore Heb. 11. 4. by that oblation of Abel's and his faith manifested therein being dead he is said yet to speak and instruct others how to worship good in like faith and sincerity 7. Lastly we see 1. How will these agree to wit the flock's foot-steps with the shepherds Tents a holy practice in people with sound doctrine of pastors and 2. That hereby Christs flock may be knowne to be his true flock to wit by insisting in the profession of propheticall and apostlicall truth which is the Tents of these here spoken of Verse 9. and 10. I have compared thee O my Love to a company of Horses in Pharoah's charets thy cheeks are comely with rowes of Jewels thy neck with chaines of Gold After our Saviours direction of his Church according to her petition followes to the end of the Chapter the mutuall commendation one of another and 1. His of her wherein we have 1. How he styles her 2. Whereto he compares her First then he styles her his love in the originall My fellow friend 1. Who delights in my company 2. Eats and drinks with me and. 3. Who is ready to participate in weal and woe This love of his is she whom he loves not vvith a generall love as he does all his creatures as they are his workmanship and as he saw them good at the beginning but vvith a speciall love which is twofold benevolentiae vvhereby he elected his Church and complacentiae vvhereby he dedelights in her and in her obedience or beauty of holiness This speciall love vvhich he has to his Church has these properties
representing our estate in nature under grace we ought to try our selves thereby in which of these estates we are If we find our hearts cold in zeale or the love of God and heavenly things or hard and obstinate and that our life is barren altogether in good works c. then we are as yet in the estate of nature and it is yet winter with us but if we find that the sweet smelling and delectable flowres of grace and holy vertues bud in our soul and appeare in our life that we have hearts to praise God and mourne like the turtle for our sinnes and that we are fruitfull in holiness and a godly life then our winter is past and it is the spring with us or estate of grace wherein we stand 3. The repetition or reireration of the former exhortation that is used in the end of this 13. verse to rise and come away showes unto us these two things 1. Our Saviour his earnestness of our spirituall good and salvation as he testified to the Jewes How oft would he have gathered them as chickens under his wings but they would nor and therefore he uses here as it were line upon line and precept upon precept saying once and againe Arise my love my fair one and come away 2. This showes the laziness of the best and lothness like Lot to rise from security and come away from the affecting of this world and these earthly things that are therein Verse 14. O my dove that art in the clifts of the rock in the secret places of the staires Let me see thy countenance Let me heare thy voice for sweet is thy voice and thy countenance is comely Here he uses yet a further perswasion unto her to come forth unto him and conferre with him wherein we have 1. How he styles her 2. Whereunto he exhorts her and 3. His incouragement of her or reason of exhortation First then he styles her a Dove whereof we have spoken somewhat on the 15. verse of the first Chapter concerning the eyes of the dove and so likewise he calles her Cant. 5. 2. Comparing her so 1. In respect of breeding 2. Of feeding 3. Of nestling and 4. Of other properties whereof we shall speak First then for breeding Among all foules the dove is most fruitfull even so is the Church in bringing forth children to God and of good works 2. For feeding The dove is not carnivorax as ravenous foules are but feeds cleanly upon pure grane even so doth the Church not on the wisdome of flesh and blood nor on carnall pleasures but on the pure word of God and wholesome grane thereof 3. The naturall place of nestling as we see here are rocks and so is Christ the rock to her in the clifts of whose wounds she places all her safety 4. These are her properties 1. The dove is simple therefore sayes our Saviour be simple as the dove and so is Christs church like Nathaniel in whom there is neither guile nor Hypocrisie 2. The dove is chaste and faithfull to her consort and so is Christs church to him both in affection and retaining the purity of his true worship 3. The dove is mournefull as we have Isay 38. 14. And so is Christs church here sowing in teares that she may reape in joy 4. The dove is Harmlesse and Meek and so is Christs church and every true member thereof 5. The dove loveth cleanness and to haunt to white places and so doth the Church cleanness and holiness of life and all such societies 6. The dove is sociall avis gregaria easily tamed and profitable and so is the Church and every true member thereof 7. The dove is timorous as we see Hos 11. 11. and therefore has no fence but flight and for feare of enemies hides her self in the clefts of the rock even so do the godly Ps 119. 120. and who for feare of their spirituall enemies hide themselves in the clefts and under the protection of the true rock Christ Jesus 8. The dove is swift in fleeing as we see Ps 55. 6. and so is Christ church by faith and devotion pearcing the very heavens and as the dove carried the Olive branch and was taken into the Ark when the raven abode without even so the godly have peace and grace here and are assumed to glory hereafter when the wicked are left out Next she is called his dove 1. By creation Gen. 8. 11. 2. By purchase or redemption 3. By the fathers donation whereof Joh. 17. 9 4. By confaederation Jer. 7. 23. and 5. By matrimoniall conjunction whereby she sayes Cant. 6. 3. I am my welbeloved's and he is mine c. Now the place where she is said to be is in the clifts of the rock and secret places of the staires by which rock is no other meant but Christ Jesus himself so called by David Ps 62. 2 81. 21. and by Daniel Dan. 2. 45. Upon whom whosoever builds he is only wise and against such the gates of Hell shall in no wise prevaile And which rock is neither a dry rock but like that in the wilderness which gushed forth abundantly with refreshing water for which cause the Apostle sayes that that rock was Christ 1 Cor. 10. 4. Neither is it a barren rock but like that whereof Job speakes Job 29. 6. which poureth forth rivers of gladning oile unto us and plenty of consolation Petra caelestis caducum enim terrenum omne quae et solidum fundamentum edificanti et securum mâ—nimentum advolanti Next by the clifts of this rock Some do understand the Lords eternall counsell and election of his owne wherein as in a most sure rock the salvation of the Church rests knowing that as our Saviour sayes it is impossible that the elect should perish Matth. 24. Others understand hereby that protection of the Lord's over his owne whereof David speakes Ps 32. 7. And our Saviour saying of his sheep I give unto them eternall life and they shall never perish neither shall any pluck them out of my hand My father also that gave them me is greater then all neither shall any pluck them out of my Father's hand Joh. 10. 29. And I and my Father are one Others and that most rightly understand with Bernard by the clifts of this Rock the wounds of Christ and merits of his precious bloodshed which like so many clefts or hollow places were opened upon the Crosse and whereunto every christian soul in the time of an accusing conscience and Satan's pursuit by temptation who is like a greedy Kite or Hawk by the flight of faith may have her recourse In his enim saies he se columba tutatur circumvolitantem intrepidè intuetur accipitrem Thirdly By the secret place of the staires as we see Psal 91. 1. is meant the Lord himself who is the hiding and secret place of his own as we have him so called there and Psal 32. 7. and 84. 11. Unto whom the hunted and
he comes to her and calls and knocks yet she opens not unto him but maketh excuses This is from that bosome corruption vvhereof the Apostle complaines Rom. 7. vvhen through neglect of daily examination prayer and resolution with David the bensell of a holy watchfulness and trimming of our lamps doth slacken Psal 119 53. and like the wise virgins vve sleep as vvell as the foolish till Christ he avvake us 2. The ingenuity of the godly may here likewise be seen like Pharaoh's butler not blushing to confesse their faults and infirmity that God may get glory though vvith confusion of their own faces and therefore the Church here confesseth that she had fallen asleep into carnall security as Paul confesses his persecution of Christs Church and of all sinners that he was the chief 3. Here we perceive the difference between the godly and the unregenerate and between the security vvherein the one falls and the security of the other In the godly there are two principles flesh and spirit vvhereas in the unregenerate there is but one for they are all flesh and therefore the godly though they sleep yet their heart vvaketh and so their sleep is like an unsound slumber but the unregenerate their sleep is like a dead lethargy out of vvhich they cannot be awaked as also the godly only sometimes fall into this sleep but the unregenerate continually do lye therein 4. We see here by her confession that a true Christian has a discerning Judgment of his ovvn spirituall estate and is sensible of his soules sickness or health and what is the work of the flesh and of the spirit in him as vve see Rom. 7. 19 20. c. And that he should thankfully and to his comfort acknowledge the good as well as humbly the evill that is in him 5. Hence also we may consider vvhat is the best estate of the heart to wit a waking heart or soul which the more it be waking or watchfull the lesse it is in danger of its spirituall enemies and more ready and fit for receiving grace and intertaining its blessed bridegroom Christ 6. Whereas he comes first in this her slumbering security to her and calls and knocks to awake her out of the same we see the Lords gracious goodness vvho deales not with us as vve do deserve and vvho like that loving shepherd that sought the lost sheep seeks us in like manner first as the Lord did Adam else vve should never be able to avvake and seek after him 7. By her acknovvledging that it vvas the voice of her beloved that knocked we see that the godly like Christs sheep can discerne their shepherds voice and put a difference betvveen it and a stranger's betvveen the green vvholsome pasture and still vvaters whereof David speaks Psal 23. and betvveen that vvhich is hurtfull and unvvholsome or those poysonable waters mentioned Rev 8. 11. whereby many died 8. The word of God preached is here called Christ's voice and acknowledged so by his Spouse whereby we see what reverence the godly carry to the Word how it ought to be haunted unto heard and obeyed and the cause of the contrary to be this that men mistake with young Samuel that to be man's word which truly is Christ's own voice 9. To this voice of Christ is attributed here not onely calling but knocking which should warn us to try hereby whether we be Christ's Spouse or no by the power that we find in his Word upon our souls and at the dore of our hearts if it be as a knocking and procure an opening of them as it did the heart of Iydia Act. 16. 14. and of those three thousand that were converted to the faith by one Sermon of Peter's Act. 2. 41. 10. For performance of these holy duties which the Lord requires at our hands for our own good let us frequently meditate what great pains and sufferings he has undergone for us what great love and kindnesse he has shown to us and with what long-suffering patience he waits for our repentance all which if they tend not to our conversion they shall assuredly tend to our conviction to wit that he has so long stood at our doores calling and knocking till his head was full of dew and his locks with the drops of the night and yet we have not opened Vers 3. I have put off my coat how shall I put it on I have washed my feet how shall I desile them Here by way of confession against her self is set down her excuse of suffering her beloved to stand so long knocking at the dore of her heart and that she opened not unto him which was That she had put off her coat and therefore how should she put it on again She had also washed her feet and how should she defile them again This putting off her cloaths being we know for to compose her self to a setled rest in the warm bed of security and carnall ease out of which she professes that she is very loath to rise as we see on the contrary that the keeping on of cloaths is a token of care and watchfulnesse Nehem. 4 23. which is recommended to all and therefore Luk. 12. 35. our Saviour exhorts all men saying Let your loins be girded about and your lamps burning and be ye your selves like unto men that wait for their Lord when he will return from the wedding that when he commeth and knocketh they may open unto him immediately The washing also of the feet was a custom of these Eastern hot Countries both before they went to meat or to rest and sleep and therefore by saving that she had washed her feet and how should she desile them again she expresses as is already said how loath she was to arise from the warm bed of carnall security Under which two excuses are comprehended all other of like sort which flesh and blood doth minister for hindring to rise and open to Christ and obey his calling such as we see Matth. 22. and are usually suggested by our corruption as the quitting of our pleasure or profit our ease credit or companions if we do so and that we shall fall in disgust hatred and obloquie and other like inconveniences Neither is it a fit time as yet but as Foelix said to Paul Act. 24. 25. we may take a more convenient season for that or the like purposes c. Such excuses do absenters of themselves from publick exercises of divine worship make and prophaners of the Lords Sabbath such also do covetous extortioners revengefull oppressors unclean whoor-mongers riotous drunkards and the like frame to themselves and obtrude and all for this end to keep Christ out though he frequently call and knock at their door to enter in Observations 1. We see hereby that it is not an easie matter but a very hard and difficult one to bring the soul and Christ together into a neer and constant fellowship wherein as Abraham did not with Sarah concerning Isaac's immolation
so we must not consult with flesh and blood which will furnish so many shifts and carnall excuses but take heed to his voice who calls and knocks and as the Father spake at Christ's baptism from heaven hear him and obey 2. We see how strong is carnall corruption and remnants of sin in the regenerate to hold Christ at the dore and to sleight his voice calling on theâ—… to open and therefore how much more stronger is the same in the unregenerate and it is no marvell that they open not unto him and disobey his voice 3. These excuses she sets down by way of self-accusation that he proving so kind to her in his comming calling compellation yet she should have served him so unkindly which teaches us in like manner to search our selves as the Prophet exhorts accuse and condemn our selves that judging our selves here and confessing our unkindnesse to so kind a Lord we may not be judged hereafter Vers 4. My beloved put in his hand by the lock of the dore and my bowels were moved for him Here the Spouse subjoynes to the confession of her own unkindnesse to her beloved his constancy of kindnesse notwithstanding unto her that although she kept the dore still yet shut and made needlesse excuses that she could not open to him yet though he withdrawes himself from her for a while he will yet leave that behind him that shall raise her and make her at last open and seriously seek him and this she calls The putting in his hand by the hole of the dore the effect whereof which it produced was That her bowells was moved for him This hand is the operation of his Spirit as we see it called Act. 11. 21. which concurring effectually with his voice formerly spoken of by the small entry of grace which was left in her heart like a lock hole maketh such a strange alteration in her from that which very lately she was that her bowells presently begins to be moved for him and thereafter she rises opens and seriously seeks after him By which moving of her bowells for him is meant her serious grief and repentance for her former security and repulse and not making right use of the means of grace together with an earnest desire now a love and a longing for him which makes her hereafter to rise open and laboriously seek after him The like of which speech of the moving of the bowells we have Jer. 4. 19. and 31. 20. signifying griefe of heart and an inward disquiet Observations 1. We see here God's gracious goodnesse who never leaves his own fully nor finally which is the cause of their perseverance and that they never leave him neither fully nor finally 2. The difference between the hearts of the regenerate and unregenerate is this The unregenerate their hearts are altogether closed against Christ for in them all is flesh and no spirit but the regenerate their hearts have still some entrance patent as it were a lock-hole for Christ to put in his hand and which the Apostle calls The seed that remains in them and in their worst estate albeit they have much flesh yet they have some spirit 3. For awaking any soul out of security or working true conversion the hand of God must concur with his voice and the power of his Spirit with the ministry of his Word else all Paul's planting and Apollos's watering will be in vain Therefore it is said that while Paul was speaking The Lord opened the heart of Lydia Act. 16. 14. see also Act. 2. 41. that she attended to those things which were spoken by Paul Which should make us at all times to incall for the Spirit but specially when we hear his Word 4. We see here the piercing power of God's Word when the Spirit concurrs with it entring into the very bowells and making a strange motion and change there as we see it made Act. 2. 37. in three thousand converts at once and therefore is compared to a two edged sword that pierces more sharply even to the dividing assunder of soul and Spirit and of the joynts and marrow and is a discerner of the thoughts and intentions of the heart Heb. 4. 12. 5. Whereas she saies that her bowells was moved we may perceive that true repentance begins at the inwards of the heart and soul and makes a change first and a commotion there therefore sales David Behold thou desirest truth in the inward parts and in the hidden part thou shalt make me to know wisdome 6. She saies that her bowells was moved for him or for his offence and her unkindnesse to him which showes another property also of true repentance that under the greatest calamities or corrections that comes from the hand of God upon his own children it is still not for these calamities that they sorrow or are chiefly grieved but in a holy indignation at themselves and for the offending of so good and gracious a God against whom they have sinned Vers 5. I rose up to open to my beloved and my hands dropped with myrrh and my fingers with sweet smelling myrrh upon the handles of the lock Here unto her inward grief formerly spoken of she addâ— outward acts of amendment which acts are called fingers and hands these being the instruments of action so that she staies not at the inward motions that were stirred up in her heart as many do who have some flashes of inward motions at the hearing of the Word or upon other occasions which do soon vanish like the morning dew But she arises from her warm bed of carnall security to open to her Beloved and while she puts to her hands to the handles of the lock for this end and purpose she finds that her Beloved had left by his touch or putting in his hand at the lock-hole such abundance of sweet graces like pure myrrh that wheresoever she touched her hands did not onely savour thereof but did drop with the same O happy touch of his without which what would become of us or what duties were we able to perform to his glory or our good without him Observations 1. We see that true repentance is a rising from sin and security to holinesse and a godly watchfulnesse therefore saies the Apostle exhorting thereto Awake thou who sleeps and rise from the dead and Christ shall give thee light Ephes 5. 14. And as he who rises changes the posture of his body and quits the place and condition wherein he did formerly lye asleep even so he who truly repents changes the posture of his soul from an earthly and sinfull disposition to a heavenly and quits his former manner of conversation and company and that delight which he had to lie in carnall security 2. We see that true grace and the gift of conversion is ever progressive and practicall and therefore from the moving of her bowells within her she comes to rising and to open the dore to her beloved 3. An evidence of Christ's comming
watch harden themselves like beaten souldiers against all difficulties resist temptations which are the assaults of the enemie like Gideons souldiers imitate their captaine fight that good fight whereof the Apostle speaks and be constant to the death and they shall receive the crown of life 2. This should teach us to welcome death when it comes which ends our fight gives the full victory and enters us in the triumphant estate of glory 3. We see that that which is terrible to the enemies of Christ's Church spirituall or corporall is when she is like a well ordered army wherein is no mutinie or conâ—usion but unity of faith and decency of order whereas on the contrary if she be as Midians army Judg. 7. or the builders of Babel by heresie or schisme confusion and disorder this is the greatest joy advantage and ground of courage unto all her enemies Vers 5. Turn away thine eyes from me for they have overcome me thy haire is as a flock of goats that appeare from Gilead The like of these words we have chap. 4. 9. Which we have already expounded and as for any variation which we find here Christ does not meane thereby that she should turne away the eyes of her faith from him he being the constant object thereof and wherein he so delights that the doing thereof ravishes his heart to her as he showes there but this is a kind of speech whereby he expresses how much the beauty of her eyes does inamour him that it makes him in like case with her self that is to be sick of love such is the excellency and force of true faith which for that cause we should be so carefull to obtaine The rest to the eight verse we have expounded before in the fourth Chapter verses 1. 2. 3. Vers 8. There are threescore Queens and fourscore concubines and virgins without number 9. My dove my undefiled is but one she is the onely one of her Mother she is the choice one of her that bare her the daughters saw her and blessed her yea the queens and concubines and they praised her In this eight verse is set down the glorious attendance of the spouse of Christ as we have the like Psal 45. 12. and 14. And as it is likewise said that kings shal be her nursing fathers and queens her nursing mothers a definite number of which queens and concubines being here put for an indefinite and by virgins all chaste worshippers whatsoever being to be understood and therefore they are said to be without number as we find the like speech of such in the Revelation c. 7. 9. All which forenamed queens for birth beauty or busking are no wise comparable to these three in her for all hers is from heaven and spirituall but all their's from the earth and naturall yea as the Psalmist saies This King's daughter is all glorious within with the beauty of holinesse spoken of Psal 110. which by age cannot fade sicknesse cannot blast nor death can quite abolish Next vers 9. the Church is praised from her chastity and unity for which she is blessed and praised blessed by the Daughters and praised by the Queens and Concubins In respect of which her spirituall chastity she is called Vndefiled and in respect of her unity she is called One yea the onely one of her mother that bare her The title that he gives her here calling her his Dove of it we have spoken already cap. 2. 14. whereunto this onely may be added That as every thing in the dove is amiable as her eyes Cant. 1. 15. and her feathers Psal 68. 13. and what not so is the Church in the eyes of Christ who sees no iniquity in Jacob nor perversnesse in Israel not that his justice sees any thing otherwise than it is but that his mercy will not see some things as they are Likewise how he calls her his Dove we have spoken in like manner Therefore 1 She is not her own 1 Cor. 6. ult because bought with a price 2 Neither is she the world 's for so it would love her whereas on the contrary it hates her as it did her Head before her The first property then from whence she is described is her chastity implied in this that she is called Vndefiled not that she is free from all sinning so long as she is in this life but she is so perfectly by justification and reputed so in Christ by gracious acceptation and inchoatively made holy by sanctification and made perfect by the perfection of parts which is evangelicall though not of degrees as the Law requires and is not competent to her estate militant Next she is called One all perfection rising from unity and returning thither so that every thing the neerer it comes to perfection gathers it self up the more towards unity Therefore God is one there is one Heaven one Earth one Church in the earth one King of his Church one Law one Faith one Baptism c. And as there is perfection in unity so there is strength as on the contrary a City or Kingdome divided against themselves cannot stand therefore it is said That for the divisions of Reuben were great thoughts of heart The Church then is called one 1 as not being divided 2 as not being multiplied To begin then with the former Whether we consider the Church as an aggregation of the outward visible particular Churches of Christian professors in common or as the invisible and universall Church of the Elect onely it is still one professing one Lord and so being one in the Head one Faith and so being one in the heart and one Baptism and so being one in the outward face thereof No naturall body being more one than this mysticall is which one head rules one spirit quickens one blood washes one food nourishes and one roab covers c. And so it is one in it selfe and one with Christ as Christ is one with the Father Joh. 17. 22. What Church then has one onely head the Lord one onely faith in the Lord built upon one onely foundation Ephes 2. 20. and one baptism in that faith â—hat is Christ's Dove And as the Church of Christ is one not being divided so is she one not being multiplied For as the Lord gave but one Evaâ— to the first Adam so he will take but one Spouse to himselfe who is the second Adam therefore many particular Churches whether Congregationall or Nationall make up but one Universall Neither are there two Churches when we say Militant and Triumphant but we distinguish onely the divers condition of the divers members of Christ's Church which is but one as they are either in via or else already in patria Observations 1. By this glorious attendance of the Spouse of Christ of the greatest and most honourable persons on earth as Queens who are her nursing mothers beside the glorious attendance of the glorious Angells which is invisible and who are ministring Spirits sent out for her good
We see how powerfull an inducement this should be to adjoyn our selves to Christ's Church to be true members thereof and what honour the poorest and most contemptible attains unto who do so 2. Whereas the Church is called a Dove not any ravenous foul those who are violent fiery and furious spirits are disclaimed from being any true members of Christ's Church who think that there can be no zeal or piety that is not cruell and that Religion should be propagated not so much gladio oris as ore gladii by bloody warrs massacres and such like which has been the customable practise of the Roman Church whereby that Whoor is drunk with the blood of the Saints Whereas Christ's Dove delights in no blood but that which was shed for her but not in any blood shed by her And it is by her own blood shed by others that she has flourished and been enlarged but not by her shedding of the blood of others 3. In respect of spirituall chastity and pure worship of God only according to the rule of his Word that she iscalled undefiled Then we see that what Church soever pretend what she will defiles her self with idolatry which is spirituall whoordom and departing from the sincerity of the Word of God goes a whooring after the traditions of men superstition and will-worship adoring the creature whereas onely they should worship the Creator That Church that doth so is not Christ's Church nor his dove and undefiled but an antichristian idolatrous and apostatick Church usurping the Christian name 4. Seeing the Church is called Christ's undefiled he onely claiming propriety thereto this shewes 1 That he may claim from us all whatsoever we are our souls and all the faculties thereof our bodies and all the members thereof to be his in entire affection in obsequie in all things that we have from him in all these that we be for him his glory his cause and his Church c. 2 As he may claim from us whatsoever we are or have so we being his and he ours as cap. 6. 3. we may claim from him his love his defence yea himself and all his benefits with him for the inference between conjugall parties is mutuall and reciprocall the husband and all he has is the wifes and the wife and all that she has is the husbands 5. Seeing Christ's dove is undefiled those who delight in the pollutions of sin the world and the flesh are not Christ's true members but it is to the unclean spirit that such unclean persons belong neither such carnall ravens but the clean and undefiled dove is fit for the Lord's ark to be taken into the same 6. Seeing Christ's dove and undefiled is but one let all such who claim interest in her be as one holding the unity of the Spirit in the bond of peace one in heart and affection as the primitive Christians were Act. 4. 32. one in minde one in will submissive in every thing to God's one in work I mean the practise of godlinesse and one in tongue and profession of the truth that neither it be said as Hos 10. 2. their hearts is divided nor in tongue that they are like the builders of Babel but that their ditton may be cor unum via una Neither let any small weaknesses in our ordinary conversation make a rupture of this brotherly unity which is so commended and commanded Psal 133. 1. 7. She is also called the choice or elect one of her that bare her which teaches us that the true members of Christ's mysticall body which is his Church they are not of the ordinary multitude who professe the Christian name in common nor must think that this will suffice but they must labour to be choice ones and singular beyond such as Noah was in his age and Lot in Sodom c. not contenting with the common badge or name that they live or shew of godlinesse having denyed the power thereof but labour for the sealing that is spoken of â—zek 9. and Revel 7. and the stamp of their Father's Image 8. It is said here That the daughters that saw her blessed her or pronounced her to be so whereby we see what it is that makes one to be truly blessed oâ— happy and what is the right judgment which men should have in this point to wit not to account any blessed or happy for worldly honour or riches or any externall and accidentall thing but for the grace of God that they see in them and that kyths in the whole constant course of their life and conversation both in their duties to God and Man although their estate were never so mean and their persons crossed and contemptible in this world as was that of Lazarus 9. Also it is said that the Queens and Concubines they praised her which teaches us what is onely and truly praise-worthy or which we should commond in any to wit a holy and christian conversation whereâ—â— they expresse the simplicity and meeknesse of the Dove an undefiled and holy life a peacable and godly disposition to entertain peace and unity with all men so far as in them lies and whereby they labour to approve themselves to God to their own conscience and to all that look upon their life and conversation that they are the true member's of Christ's mysticall body Vers 10. Who is she that looks forth as the morning fair as the Moon clear as the Sun and terrible as an army with Banners Here they who did see her beauty before not onely as in the former verse do praise her but in this place with admiration at the matchlesse greatnesse and glory thereof they extoll and magnifie the same more amply by way of admiration saying Who is this that looketh forth as the morning c. ascending by way of gradation to show the degrees of the increase of the light and brightnesse of the Church which may either have relation to her estate before the Law under the Law or under the Gospell she being like the morning light before the Law under the Law like the light of the Moon which is changeable as Types and Figures were and under the Gospell she being like the clear or bright shining Sun Or else she is said to be like the morning whose light more and more encreaseth unto the perfect day to show how the knowledge of the godly is ever in grouth in this life onely who know but in part but is nor perfect till the life to come Next she is said to be fair like the Moon to show that as the Moon borroweth her light from the Sun so doth she her beauty brightnesse from the Sun of Righteousness as himself tells her Ezek. 16. 14. she having nothing of her self but what she has received And lastly she is said to be clear as the Sun as Rev. 12. 1. being cloathed with the Sun of righteousnesse and that righteousnesse of his which is imputed to her She is said also to be