daughters of Sion who have received the eye-salve of the spirit to discern spirituall things and are like Ezekiels wheels full of eyes Ezek. 1. 18. They are called upon only to behold this spirituall sight and to these only the promise is made for Blessed are the pure in heart sayes our saviour for they shall see God 3. The daughters of Sion are called forth to behold Christ the true Solomon as a king crowned with the Crown wherewith his mother crowned him where we have first to consider who is meant here by his Mother and 2. What is this crown and how he is crowned so by her First then we must understand that Christ has a naturall Mother to wit the Virgin Mary who was his mother according to the flesh as also he has a mysticall mother which is his Church who in a divers respect is his sister as he calles her Cant. 5. 2. His spouse and his Mother here 1. In estimation and affection because he so esteems and loves his Church and those who do the will of his Father as his very Mother as he showes and calles such Matth. 12. 50. And 2. Because by the Doctrine of faith the pastors of his Church as by an Immortall seed they conceive and bring forth Christ in a manner in the hearts of his elect Gal. 4. 19. As the Apostle testifies saying My little Children of whom I travell in birth againe untill Christ be formed in you for which cause also the Church who is described by that woman in the Revelation who was great with child is said travelling in birth to have brought forth a man child who was to rule all nations with a Rod of iron who was caught up to God and to his throne which is competent onely to Christ This mother then is said to set a crown on Christs head which is a signe of dominion and victory as we see Rev. 19. 11. When her true and faithfull members acknowledge his sole and only Soveragnity over them and submitts themselves to be ruled and governed by him alone and no other but their king and Lord Jesus to lord over them or have place in their hearts whereas on the contrary those who give place to Satan sinne or their own corruption their servants and subjects they are whom they obey these take the crown as it were from off Christs head and say he shall not raigne over us Psal 2. and puts it upon Satans head and puts only in Christ's hand by way of derision as it were with the Roman souldiers an empty reed for a scepter and crown him with a crown of thorns and while they say in word Let thy kingdome come they show in deed that they desire that it depart from them and therefore they shall hear a sentence of a dreadfull departure from him when they who crown him here as the true members and subjects of his kingdome of grace shal be crowned hereafter with the crown of glory And indeed great reason is it that his Church and all godly soules should thus crown Christ Jesus as their king and only Lord here for 1. In our creation as is shown Heb. 2. 6 He crowned man whom he made little inferior to Angels with glory and honour and set him over the works of his hands 2. In the work of our Redemption he crowned our nature by assumption thereof to his divine nature advancing the same highly above angells in that Hypostaticall Union on earth and now much more in glory and at the right hand of the Father in the heavens 3. As he showes by his Prophet and Psalmist Psal 103. 4. in the work of justification and remission of sinne and delivery from destruction he crownes us with loving kindness and tender mercies 4. In the work of Sanctification as he speaks by Ezekiel of his church Ezek. 16. 12. He put a beautifull crown upon her head even that beauty of holiness whereof he speaks Psal 110. 3. 5 For our use and comfort of this naturall life on earth as David sayes he crownes the yeer with his goodness and his paths drop fatness Psal 65. 11. And 6 In the work of glorification he hath laid up for all his own elect a crown of Righteousness glory and life everlasting 2 Tim. 4. 8. 1 Pet. 5. 4. Rev 2. 10. 4. The time when he is said to be crowned is the day of his espousal's and of the gladness of his heart so that when a faithfull soul acknowledges Christs sole and supreame soveraignity over the same and wholly submits it self to his ruleing and government then and thereby is it espoused as a chast Virgin unto Christ Jesus as the Apostle shewes 2 Cor. 11. 2. And so at one time as it were it crownes Christ and is espoused to him and as this is the joy of the Angels so is it the joy and gladness of his heart who is Lord both of men and Angels proceeding from that love that he has to mans salvation and whom nothing at any time did so contristate when he was on earth as the stubborness of wicked sinners who would not be reclaimed as he shewd when he wept over Jerusalem and so grievously complained Observations 1. We see that the daughters of Sion are called upon to go forth to behold king Solomon and his glory The cause then that so few see Christ the true Solomon in his spirituall glory beauty and Majesty and be inamoured with him to seek after him and delight in him is this they have never learned to go forth out of themselves renouncing their own righteousness will and corruption 2. The eye whereby Christ in his spirituall glory is only seene seeing it is faith and if we look upon him in his ordinances with a carnall eye we will as Herod did set him at nought Therefore if we would see him either here to our comfort or hereafter in glory let us seek after faith and the eye-salve of the spirit by servent prayer and frequent use of the meanes whereby it is obtained 3. Seing Christ is a king and our king ruling and protecting us let us do the duties of loyall and obedient subjects to him and seeing we should crown him here by acknowledging his soveragnity over us and submitting our selves to his rule and government let us not defraud him of his crown-right here as we would not justly be defrauded of that crown of glory which he has at the Fathers right hand Heb. â—…9 and is to give to all those who love and obey him hereafter 4. Seeing faith and obedience make such a spirituall sibness to Christ that his church and her true members are counted his Mother and Spouse therefore hereby being so highly honoured let us all strive to have faith in a good conscience as Manna was laid up in a golden pot that so we may attain to this high advancement and all these comforts that results there-from 5. As the submission of the soul and espousals by
exhorted 2. Pet. 1. 5 6. and with true Christian obedience as we see Ps 119 6. and Luke 1. 6. And therefore we should labour to have all saving graces and to obey all God commandements 6. These Jewels and chaines wherewith her cheeks are decked she has not from her self but from Her beloved to teach us Humility when we are never so richly adorned with the variety of edifying gifts for others or saving graces for our selves these talents are not ours and what have we but that which we have received and as all this decking of Pharaoh's Horses was for the magnificence of their Master so is all the decking of Christ's church with such gifts and graces for the magnificence and glory of his blessed Majesty which should be the ultimate aime of all our actions or endeavours 7. But we must remarke When are these Jewels and chaines put upon her cheeks and neck never till her cheeks be bedewed with teares for her sinnes and that her neck shake off the yoke of Satans slavery as the Prodigals beggerly rags were first laid aside before he was clothed with that garment which his father put upon him And the Church in Ezekiel 16. was first washed from her filthiness before she was richly clothed and adorned with Jewels Therefore the Church is thus exhorted in Isay 52. 1 2. Put on thy beautyfull garments O Jerusalem the holy City but withall first Shake thy self from the dust arise and loose thy self from the bands of thy neck O captive daughter of Sion therefore if we in like manner would be decked and adorned as mortality cannot be clothed upon by Immorâ—ality so neither can a soul continuing in sinne and impenitency be adorned with the rich graces of Gods spirit or such precious liquor be put in such old nasty and rotten vessels 8. He speaks of the adorning the most conspicuous parts of the body to wit the cheeks and neck to teach us that although the graces of Sanctification be seated chiefly inwardly to and invisibly in the heart and hidden man thereof which makes it be said as Ps 45. 13. yet in their exercise they must be visible as in the face or neck and therefore sayes our Saviour So let your light shine that men seeing your good works may gloryfie God your heavenly father Verse 11. We will make thee borders of Gold with studs of Silver According to his Promise Habenti dabitur So here is a promise to the Church of the increase of his graces and that useing these well which He had bestowed she should receive more as vve see in the parable of the Talents of him vvho vvas faithfull in little set over much wherein vve have 1. vvho is the promiser and vvhat is meant by we and 2. vvhat is promised First then by we is understood the Trinity as we have the like Gen. 1. 26. for it is only the vvork of God grace in the soul and these eminent vvorks according to the thelogicall Rule are indivisible hovvever in respect of order in a speciall manner they are particularly attribute to the severall persons as creation to the Father redemption to the Son and sanctification to the holy Ghost 2. The thing promised is borders of Gold vvhereby is meant a nevv supply of grace compared to Gold 1. to shevv the preciousnesse and excellency of grace as Gold is the most precious and excellent mettall above all others 2. as Gold inriches as Rev. 3. 18. so does grace only enrich the soul or truly make rich 3. as Gold is durable so is grace only and 4. as Gold is delectable so is grace both to God the truly godly and 5. as borders or lace of Gold decks and decores most so doth grace the soul Next unto borders of Gold he adds studs of Silver whereby is meant the variety of Gods graces vvhich like Gold and Silver vvrought together set forth each other for the mutuall help comfort and delight of the Saints as we see like speeches Prov. 25. 11. Psalm 119. 72. Observations 1. We see that the thing which he promises to his Church in testimony of his love to her is not worldly trash like Esau's portion and the wicked's Psalm 73. but saving grace and the growth thereof and therefore let us take this only like Jacobs blessing to be a sure work of Gods favour and with David to seek after the same Psal 119. 2. He promises more grace to his Church and to her members using those well which he had already bestowed for this is to be understood and therefore if we would have more grace Joh. 1. 16. or the grouth thereof we must labour to use that well which we have already gotten and stirre up the same in us by prayer all ordinary meanes and exercise of the same 3. Seeing he sayes we will make thee Borders of Gold c. thereby shewing that all grace comes from him and is his work in our souls therefore from him only we should seek the same and when we find it wrought in us to reverence the meanes and the externall instruments but to give the glory of the worke unto him who is the onely worker 4. Here is a great incouragement to seek Christ and to come unâ—o him for they who do so shall find a treasure of grace in him like that Hony that was in Sampsons Lyon and he shall never be weary in bestowing more and more rich Jewels of grace upon them and costly ornaments still till at last he perfect grace in the estate of glory as Psalm 84. 11. Verse 12. While the King sitteth at his Table my spikenard sendeth forth the smell thereof Here the Church speaks of the fruits of Christs former graces under a new comparison and how in her and from her so indowed by her Beloved the sweet fragrant smell of these graces as of a precious Oyntment flowed forth and spread abroad to the delight of her selfe and others which smell her spikenard sends forth as she sayes while the King did sit at his table whereby is understood that sweet fellowship spirituall communion between Christ his Church by mutuall banquetting as it were as we see Rev. 3. 20. and at which times annoynting was used as we see Psalm 23. 5. and Math. 26. 7. and bringing also of things that gave or sent forth sweet smels to perfume the place and please or delight the banquetters 1. First then we see the style that she gives her Beloved which is that same whereof we have spoken v. 12. 2. Secondly by his banquetting or his sitting at table we have shewn what is understood which banquetting is either spirituall as here or caelestiall in heaven whereof Psalm 36. 8. and Luke 22. 30. And againe this which is spirituall is either whereby he feasts and feeds us in the ministry of his Word and Sacraments or whereby we feast him with his own graces and delightfull fruits thereof as Mary Magdalen did with her teares of true
to desire to be set as a seale on his heart and arme is strong love towards him so that although our faith and other graces be feeble and faint in us yet if our hearts tell us that our love to Christ is strong and that with Peter we may say Lord thou knowest that I love thee the same may be a great comfort unto us John 21. 17. 4. It is out of this strong love of hers towards him that makes her so earnestly desire this spirituall union with him to be as a seale on his heart and arme so that we may know our love to Christ by this our desire and degree thereof for where our love is small or feeble strong or fervent so will our desire be of this spirituall union 5. The love she carries to him is compared to coales of fire which indeed like that which came down from Heaven to kindle and consume the sacrifices is of a heavenly descent and is compared to fire as the baptist speaks of our inward baptism 1. Because as fire has light with it so the love of Christ has the knowledge of him whom we love Ignoti enim nulla cupido 2. Fire has heat and warmness with it and so has the love of God whereby it heats our cold and frozen hearts and warmes them with mutuall love to God and zeal of his glory 3. Fire purges the drosse of mettalls and so does Christ's love our hearts from corruption 4. Fire melts the good mettall and makes it plyable to the hand of the Goldsmith and so does the love of Christ and makes it plyable to the operation of the spirit 5. Fire in the flame thereof bends continually upward and so does the love of Christ seeking his glory and those things that are above therefore let us trie by these works and operations if we have in us the true love of Christ 6. By these things whereunto this spirituall love is compared which are in themselves invincible and overcome all other especially such a flaming fire which no waters nor the floods thereof can any way quench and whereby as is said are understood the sharpest afflictions or most cruell persecutions we may see what is the most soveraigne preservative and fortification of the soul against the time of trouble that we may stand as the well built house against all stormy tempests whatsoever to wit the love of Christ and of his sacred truth which shall make us as the Apostle speaks and Martyrs practised to triumph saying In all these we are more then conquerours 7. This clause which sayes If a man would give all the substance of his house for love it would utterly be contemned showes that although worldling's hearts may be wonne by Satans temptation from the love of Christ and his truth as we see in Demas 2 Tim. 4. 10. yet in them that are truly godly there is no such force in any worldly treasures who count all things but dung and losse in comparison of the saving knowledge of Christ Jesus their Lord. 8. We see the two maine temptations whereby Satan seeks to alienate or draw away our hearts from the love of Christ and his truth and make us quit the same to wit the waters and floods of trouble and persecution on the one hand and if that cannot serve the turne then the allurement of worldly riches which overcame Judas and wherewith he tempted Christs himself showing him all the kingdomes of the world and the glory thereof Vers 8. We have a little sister and she hath no breasts what shall we do for our sister in the day when she shall be spoken for Here this holy and heavenly Song drawes to an end In the conclusion whereof we have these points 1. A consultation or demand concerning the Church of the Gentiles which she prophesies shal be gathered to Christ together with a declaration of her great glory 2. There is a comparison made between Solomons frultfull vineyard and Christ's Church on earth 3. We have a postulation or desire that she may enjoy still the benefit of his word here with a sanctified care and heart to hearken thereto and believe the same and that he would hasten his second coming to Judgment when she might no longer walk by faith but by sight and injoy his presence for ever in the heavens hereafter Concerning the first of these we know before our Saviours suffering and ascending to the heavens that the Church was then onely within the pale of the Jewish nation who were at that time Gods onely peculiar people to whom his oracles were committed Eph. 2. 12. all others being counted sinners of the Gentiles and aliens from the Common-wealth of Israel till the partition-wall was removed and that was performed which was promised to the Sonne Psal 2. 8. And againe I have made thee a light to the Gentiles and the salvation to the ends of the earth which by a vision was declared to Peter whereby he saw that God had put no difference as he sayes himself between Jewes and Gentiles after that by faith he had purified their hearts Act. 10. 13. and 9. Of this conversion then of the Gentiles enlargement of the Church the spouse here speaks saying We have a little sister and she bath no breasts where we have to consider 1. How she calles her 2. How she sayes We in the plurall 3. How she sayes in the present we have a little sister 4. How she is said to have no breasts and. 5. The care that she has of her saying What shall we do for our sister in the day that she shal be spoken for The speech then it self we see is Metaphoricall taken from the manner of Elder sisters that are espoused their speaking of their younger that is not yet for marriage being but little in stature and having no breasts or paps formed and â—it to containe milk and nourish up children and consulting as it were with friends against that time that she is ripe for marriage what is the best way to get her espoused First then this being according to the manner of the Hebrewes as has been noted before that the whole is called the Mother and the parts of the Catholick Church are called sisters In this speech then the Jewish Church calles the Church of the Gentiles to be collected of all nations a sister 1. In relation to Christ who is our elder brother and who calleth his Church whether of Jewes or Gentiles his sister as we see Chap. 5. 2. Next in relation to her self for unity of one nature with her one faith one father one Spirit one Baptism and one in affection Next this sister is called a little sister though this question might arise why she should call her so seeing the Church of the Gentiles in greatness and number was farre to exceed the Church of the Jewes whereunto I answer that she is so called 1. Not in respect of her number which was to be but because of
whole book we have first the Title it selfe or sort of writing to wit a Song 2 The excellency thereof a Song of Songs so called after the Hebrew phrayse as one would say A song that excelleth all other songs as our Saviour is called Rev. 19. 16. the King of kings and Lord of lords 3. The Author or rather penman thereof which is Solomons First then it is called A song and men use to sing for joy as we see Jam 5. 13. and Ephes 5. 18. Exod. 15. 1. Judg. 5. 1. c. And indeed the ground of the greatest joy that a christian soule can have is this that Christ Jesus hath vouchsafed to be joyned in such a straight and spirituall Union with man that he hath maried himselfe to his Church she to be his Bride and he her Bridegroome and wherefrom flowes such a communion of good things to her which the heart cannot conceive enough nor the tongue expresse Next it is called for excellency a Song of Songs as excelling all others so that it may be said of it as is said of the vertuous woman Many daughters have done worthily but thou exceeds them all the same being of the most excellent subject the most excellent persons and the most excellent and pleasant manner of Setting downe the same Thirdly the author or rather penman is Solomon who was a type of Christ and whose marriage with his Queen spoken of Psal 45. was a type of this spoken of here between Christ and his Church and who wrote this song as he was a Prophet and as Peter shews us not of the will of man but as he was moved by the holy Ghost 2 Pet. 1. 21. and therefore is not carnally to be understood but in a spirituall and a holy manner Observations 1. Seeing that this Song is so highly praised as to be called the Song of Songs Let us have the greater care to attaine to the true understanding thereof digging as it were in this excellent field to find out the treasure of true comfort and wisedom that lies hid therein 2. Seeing that it was written by Solomon as a Prophet and penman onely of Gods Holy spirit and therefore is not the word or wisedome of man but of God therefore let us reverence and receive it accordingly Verse 2. Let him kisse me with the kisses of his mouth for thy love is better then wine HEre the Church begins the Dialogue In which words is 1. her petition to her beloved and 2. the reason thereof subjoyned thereto Her petition then is Let Him kisse me with the kisses of his mouth according to that allegory under which the whole song is written as betrothed lovers do by kisses expresse their love one to another even so here the Church betrothed to Christ as a bride desires his comfortable fellowship and expression or assurance to her soule of his tender affection As for kisses we reade of sundry for sundry ends and signifiing sundry things in Scripture for 1. there is a kisse of Salutation 1. Sam. 20. 41. 2 There is a kisse of Valediction Ruth 2. 9. 3 There is a kisse of reconciliation 2 Sam. 14. 33. and Luke 15. 20. 4 There is a kisse of subjection Psal 2. 12. 5 There is a kisse of religious adoration 1. King 19. 18. 6 There is a kisse of approbation Pro. 20. 24. 26. And 7. there is a kisse of love and affection as Gen. 45. 15. Seeing therefore that she speakes here of kisses in the plurall number the kisses that she meanes are these two specially of Reconciliation and Affection to the which may be added the third of Approbation which is the sweetest of all when he shall say Come faithful servant and enter into thy masters joy And of this kisse is she most desirous as we may see Rev. 22. 17. In like manner we must understand that there is mention made here of kisses in the plurall to shew that she had need not only of one act of mercy in pardoning being reconciled or kything his free love to her but of many acts of his mercy and love because of her many times and daily sinning against him and of many new supplies of his grace to her soul in respect of her spirituall and many decayes and necessities whereby when she hath gotten faith and the like saving graces she hath need to pray and confesse Lord I beleeve but Lord increase my faith and when she hath gotten â—ood to her soul to say as they said John 6. Lord evermore give us this bread Neither is it superfluously added with the kisses of his mouth 1. Because by his mouth opened in holy Scripture he gives as it were this kisse of reconciliation while as to every penitent sinner and beleever in the blood of Christ absolution from their sinnes and reconciliation unto God is pronounced and as it were by the keyes of the kingdome of heaven the same which was shut before against them is now opened unto them 2. Because by his mouth likewise opened in holy Scripture Faith is begotten in the heart as the Apostle saith Faith comes by hearing and hearing is of the word by which saith the comfortable promises of remission and reconciliation are applied to the soul of every penitent beleever as it were Christs lips kissing their souls and whereby he speakes peace to his Saints as Isay 57. 19. and seales what is said in his word and saies to their soules that he is their salvation And 3. because by the Sacraments annexed to the Word and by the testimony of his Spirit the remission of sinnes and reconciliation with God through Christ and his singular love to us is sealed up and assured as the Apostle tells us till the day of our full redemption Ephes 4. 30. But before we get these kisses of his mouth Bernard tells us that with Mary Magdalen we must begin at the kisses of his feet and bedewing them with our tears we must expect his bedewing our souls with the word of Comfort And therafter also when we have gotten the kisses of his mouth as Josephs brethren got when he discovered himself to them Gen. 45. 15. We must also kisse the Sonne as we are exhorted Psal 2. with the kisses of homage and subjection and not suffer any other ever to Lord it over us But without naming him Why saies she let him kisse me I answer after an usual phrase of scripture speaking of persons supposed to be notably known as Psalm 87. 1. and John 20. 15. she showes you that Christ being a common Saviour to all Luke 2. 10 therfore she presuppones that he should be known by all Observations 1. Out of this holy and Heavenly desire of her's while she is on earth yet having her heart on him and the desire of his love and Love-tokens who is in Heaven we see what is the disposition of the godly like Jacobs Gen. 32. Moses Heb. 11. Davids Psalm 4. or others And how
the Rod of the Aegyptians â—orcerers when they were turned into Serpents even so it mortifies in us that self-love which is an enemy to salvation and the love to sinne to the Mammon of iniquity and all the inordinate affections which by the Apostle we are commanded to mortifie Colos 3. 5. 5. As this love to Christ procures so many good things to the Elect while they are here so likewise as we see 1 Cor. 2. 9. it procures unto them such good things hereafter as the eye hath not seen nor the ear heard neither entred into the heart of man which God has prepared sayes the Apostle for them that love him 6. As this love which these Virgin-worshippers carries to Christ procures such good things both temporall spirituall and eternall to themselves so in like manner the Lord himself declares what thereby they procure to their posterity to it as he sayes Exod. 20. 6. mercie to thousands of them that love him and keep his Commandements Last of all we have to speak of the Motives which may the more forceably induce and perswade to this love of Christ which are these 1. Equity therefore saies the Apostle 1. Joh. 4. 19. we love him because he has first loved us and that with such a matchlesse love as justly there may be put upon it that non sicut which is upon Christs sufferings Lam. 1. 12. so that we may now say if we ow our selves to him because he not only gave us to our selves in the first work of creation but being lost thereafter he restored us in the work of redemption being therefore so given and thereafter restored we ow our selves to him by a double Obligation but in respect that he not only restored us but also gave himself for us What can we render to him for that benefit for although we should be able a thousand times for that benefit to give our selves yet what are we to our Lord 2. Necessity should perswade us for else he that loves no Christ incurres that curse whereof the Apostle speaks 1 Cor. 16. 22. so that as he sayes a necessity is laid upon me and wo to me if I preach not the Gospell so may one justly say a necessity is laid upon me and woe to me if I love not my Saviour 3. The excellency of him whom we love should move our hearts thereto in whom there is 1. beauty unspeakable as the spouse shows and sets it forth Cant. 5. or what is most pleasant to the Eye of Faith and spirituall senses of the soul 〈◊〉 Unspeakable bounty in re et spe or what is profitable for this life or the life to come 4. The sweet savour of his Oyntments which come from him whereof we have spoken which makes the Virgins love him and showes the difference between Gods love to us our love to him he loves us as Hoseâ— speaks freely Hos 14. 5. and not for any thing in us or can proceed from us as Ezekiel showes Ezek. 16. But we do not so love him for our love is procured by that which we find in him as in Sampsons dead Lyon Hony was found and for that which comes to us from him as the cure that came by the diseased woman of a bloudy issue from our Saviour Christ Observations 1. Where ever Christ is he is not alone without sweet Oyntments Which as has bin said are the graces of his holy Spirit which he bestowes on that Soul wherein he comes to dwell and which by that unction he makes a Royall Priest wherefore let us try our selves hereby if ever Christ yet came to our Souls or that Salvation as to Zacheus came to our houses if we have gotten of these sweet Oyntments and that grace be most savoury to us else if the Spirit of Christ be not so in us we cannot plead but that we are reprobates 2. These Oyntments are called his for the reasons forenamed which teach us 1. from whom in our spirituall wants we should seek as he teaches the Church of Laodicea 2. in what humility we should possess any gifts or graces that God hath bestowed upon us remembring that of the Apostle what hast thou which thou hast not received And 3. the sanctified use which we ought to make of them to wit to God's glory who is the giver and his Churches good like the faithfull servants who gained with their Talents 3. Where ever these good Oyntments are they give a delightfull and fragrant smell both to those who have them and to others like Mary Magdalen's box of Oyntment that perfum'd the whole house who see our light to be shining will glorify God our Heavenly father and as a good smell drawes to it so the good smell of a Holy life will draw others to the love of our profession besides that it will seal up to our selves our own Election and make us smell sweetly in the Lord's Nostrils 4. Where ever true grace is in the soul there is a high Estimation of the meanes of grace or ministry of the Word the preaching whereof is like Oyntment poured out fragrant and Odoriferous for how sweet is it to a Soul sensible of its own misery and God's mercy to hear of Christ natures offices merits and benefits even as God's word was to David sweeter than Hony and the Hony comb Wherefore let us try if we have true grace by our love account of and carefull resort to the meanes thereof 5. The sweetness that the Elect soul finds in Christ and his graces makes them to love him againe So that where a soul loves not Christ with such a love as has bin spoken of it is a Token that it never tasted of true saving grace nor is it marvell that those that savour only the World and delight in the uncleane lusts of the flesh or to be ever wallowing in the filthy puddle of sinne that they smell not the sweetness of these good Oyntments nor for the savour thereof that they love not Christ 6. These who love Christ here as the true members of his Church are called Virgins because of their worshipping him as is said purely according to his word and keeping themselves free both of the spirituall whoredome of superstition and Idolatry as also from the uncleanness of a wicked life and conversation of which whosoever are guilty brag or presume as they will as the Romanist do they are not the true Church and Virgin spouse of Christ 7. If the Virgin-spouse of Christ love him so for the savour of his good Oyntments here on earth which are but the earnest and first fruits of what she is to receive hereafter in the Heavens O what cause shall they have to love him more dearly and fervently when after grace here they shall be translated to glory and fullnesse of joy hereafter Verse 4. Draw me we will runne after thee the King hath brought me into his Chambers we will be glad and rejoyce in thee we will remember
the same And therefore if either we would have the remembrance of death and judgment particular or generall comfortable and not to torment us before the time and make us tremble with Foelix or the Devills who believe and tremble let us labour to have Christ to be ours and give our selves over wholly to be his in like manner 2. We see what our life is here on earth till that joyfull break of day come when Christ shall appear as the Sun of righteousnesse and come in the clouds even a longsome and dark night wherein there is troubles and temptations and in the very best much ignorance and sinning and therefore is rather to be loathed than loved the daies thereof as Jacob professeth being but few and evill and time thereof as Job saies being but of short continuance and full of trouble during which time this is the comfort of the godly that at last these shaddowes wherewith the soul is over-clouded here shall flee away and Christ Jesus shall come to the same at last like a Roe or young Hart on the mountains of Bether 3. During the time of this shaddowish and dark night till the day break and the shaddowes flee away the Church for comfort help and reliefe has her onely recourse to Christ and desireth his presence to be with her for then in the darkest and most cloudy or gloomy night-time she cannot want light and lightsome comfort enough which made David to say that although he should walk through the valley of the shaddow of death he would fear no ill the Lord being with him his rod and staff comforting him And therefore in whatsoever disconsolate gloomy or cloudy time we be in till the set time of the Lord's delivery come let us in like manner desire the Lord's gracious presence to be with us and that he leave us not but that his grace may be sufficicient for us and then as our Saviour said Let his will be done and not ours 4. When Christ shall at last come from on high like a Roe or young Hart on the mountains of Bether then onely the seperation shall be of the goats from the sheep and therefore till then the godly must be content with their lot the lilly to be amongst the thorns the clean to be with the unclean in the Ark the Israelite to be with the Canaanite in the land and the good grane to be in one field with the â—ates Finis secundi Capitis Soli Deo gloria CHAP. III. Vers 1. By night in my bed I sought him whom my soul loveth I sought him but I found him not IN this Chapter is set down 1 The Church's conflict with a spirituall desertion and her happy overcomming at last And 2 her new estate as it were and comfortable condition having gotten Christ with her gloriation in him from the sixth verse to the end First then is set down the Church's diverse and far differing estate from her former condition for before she was glorying in his sweet fellowship and communion that he was hers and she his and that he did feed among the Lillies But now she showes how he had deserted her alone and with what care and pains she did seek him and could not for a long time find him In this verse then we have 1 The action of seeking and what it imports 2 Who seeks 3 Whom she seeks and how he is to be sought 4 When she seeks him 5 Where she seeks him And 6 her successe of seeking him First then Seeking imports three things 1 A sense of want or absence 2 A need estimation and desire of thaâ— which we need And 3 A hope to find and obtain the same therefore saies our Saviour Seek and ye shall finde The Church then here had all these for first she was sensible of his desertion of her And happy is that soul that is so for many are deserted and albeit the Lord saies Woe be to them when I depart from them Hos 9. 12. yet they are not sensible thereof but are like those of whom the Psalmist speaks Psal 10. 4. that seek not God nor is he in all their thoughts 2 She knew what need she stood in of him both for her esse bene esse grace here and glory hereafter as we have Psal 84. 11. and therefore she had such an estimation of him and desire after him And 3 she had hope if she sought him that at last she should finde him especially seeing that he has been found of them that sought him not and that he has promised that he shall not be sought in vain Esa 45. â—9 but that they who seek him shall finde him when they search for him with all their heart Jer. 29. 13. 2. Secondly She who seeks her Beloved is the virgin Spouse of Christ called by David The generation of them that seek him Psal 24. 6 which in earthly or carnall love would seem to be against all modesty in the night-time for a virgin to rise out of her bed and go along the streets and seek yea ask for him whom she loves But in this spirituall case of the soul and love thereof to Christ whom she seeks after it is far otherwise and highly commended even as importunity which is hatefull to man as we see in the Canaanitish woman is acceptable and well pleasing to God But here a question may be demanded to wit whether the Church or any godly soul therein be ever without Christ Whereunto I answer That out of all doubt the Lord Jesus is alwaies present with his Church and every faithfull soul therein but the faithfull have not alwaies the same lively feeling of his presence but he seemeth to have forsaken them Witness the Church her self where Sion complaineth thus saying The Lord hath forsaken me Esa 49. 14. and David's complaint Psal 22. 1. The Lord also justifying that complaint of his Church saying For a little while I have forsaken thee but with great mercies will I gather thee in a little wrath I hid my face from thee for a moment but with everlasting kindnesse will I have mercy on thee saith the Lord thy Redeemer Esa 54. 7. And when the Church or any godly soul is in this estate there is no rest in their souls which are sick of love till as David saies they be restored to that joy of his presence which they had wont to find in him and get that comfortable embracement spoken of Cant. 2. 6. 3. Thirdly He whom she seeks is he whom her soul loves which words show unto us two things I What was the main motive that made her so to grieve at his absence and makes her so to long and seek for his presence It is love and a fervant affection from her very soul towards him the want whereof where it is in the soul of any there will be no serious or true seeking after the Lord as may be seen in the practice of the most 2 This showes
the Angell told them He is not here for they sought him amongst the dead Matth. 28. 6. and so as it is the Churches error here to seek her welbeloved in her bed so it is the error of many to seek the Lord Jesus in the midst of carnall pleasures worldly ease or to think that he can be found in a dead soul and lulled asleep in carnall security to whom I may say he is not there but as the Angell said He is risen so they who seek him rightly must likewise rise with him As He did from the grave so they from the bed of a slumbering security with the wise virgins and from a sluggish and tepid seeking of him to a zealous carefull and painfull search for him for as his worth is who is sought so must the care and paines be accordingly to find and injoy him As Solomon sayes of wisedom If thou seekest her as silver and searchest for her as for hid treasures then thou shalt understand the feare of the Lord Prov. 2. 4. and find the knowledge of God Matth. 13. 44. 6. Last of all the successe is this she found him not the reason whereof is 1. As the Apostle sayes Yee pray and obtaine not because yee pray amisse even so she sought and found not because she sought him as yet but lasily and amisse and therefore if we would find Christ we must not only seek him but seek him aright as in all the exercises of religious duties the work wrought or Opus Operatum must not be so much taken heed unto as the manner of performance or Modus Operandi else as Peter â—ished all night and catcht nothing so may we seek Christ long enough and yet in no wise find him 2. The Lord will not at first be found of his owne whose very soules love him not for any want of love or kindness on his part towards them againe but 1. For the tryall of their Faith Love and Patience 2. To make them more earnestly seek after him asking seeking and at last knocking or like the Canaanite being importunate and with Jacob saying I will not let thee go except thou blesse me and 3. This is to make them have the greater account and more precious estimation of him as also the greater care of retaining of him when he is found having had experience that it is not so easie a matter if we lose his gracious and comfortable presence to find the same againe And therefore if the Lord speake peace to his Saints let them beware not to returne againe unto folly Observations 1. We see the vicissitude or diverse condition of Christs church here on earth sometimes rejoysing in Christs presence and sometimes saying with Sion the Lord hath forsaken me and my Lord hath forgotten me Isay 49. 14. and therefore being like the Moon having a wain and a grow or like the Sea an ebb and a flow of comfortable feeling as the Mary-gold sometimes Lowres and claspes in the absence of the Sunne but anon when he shines Opens and revives as it were againe and therefore 1. This should teach us not to think uncouth of spirituall desertions as the Apostle exhorts concerning fiery tryalls to do the like 1. Pet. 4. 12. And 2. To despise this life wherein we are absent â—rom the Lord and subject to so many changes corporall and spirituall and to long for that life to come wherein we shall enjoy his presence for ever in whose presence there is fulness of joy and pleasures for evermore 2. In the greatest and most greevous desertions try if thou canst say with the spouse here that Christ is he whom thy soul loves and may appeale to him who knoweth the heart saying with Peter Lord thou knowest that I love thee and then assuredly thou may be comforted and be assured that a soul that loves Christ and longs for him shall in end find his comfortable presence like the Sunnes dispersing all foggy mists and vapours to that soules rejoysing yea that loving and longing soul may be perswaded that it has already like old Simeon Christ in the armes thereof and that it rests though in a spirituall dwame not feeling in his armes as Cant. 2. 6. Because in true divinity Desiderare est Habere the desire of grace is the evidence of the having of grace and such are pronounced Bâ—essed Matth. 5. 6. therefore said Augustin Da domine desiderare ut desiderando quaeram et quaerendo inveniam Medit 1. 3. We see here the difference between the godly and worldlings that which they busie themselves like Martha to seek are many things yet all earthly base and transitory as honours riches pleasures and the like wherein they are restles and indefatigable and which when they have attained like the rich fool and others they have inherited and reaped the wind but that which the godly seek after is Christ Jesus and as David sought Psal 4. The light of the Lords countenance with Mary making that good choice of that which never shall be taken from them 4. Although the godly soul under the sense of spirituall desertion having sought Christ yet at the first find him not as here the Church does not yet let not the same faint nor give over but try how the same has sought Christ and suspect it self that it has not sought him so fervently and painfully as it ought and therefore stirre up its zeale and be more fervent and frequent in prayer and other exercises of devotion and waite upon the Lords time of his graeious manifestation And to know if the soul have sought Christ aright try 1. If thou hast sought his face that is his favour or himself for himself and not for by-ends as some who seek not so much Gods face as his finger-ends 2. If thou seek Gods Law that it may be in thy heart and he rule thee thereby and 3. If thou seek the good of his Zion which is his mysticall body and a part of himself as has been said before Verse 2. I will rise now and go about the City in the streets and in the broad wayes I will seek him whom my soul loveth I sought him but I found him not Here is the Churches holy resolution without fainting to make a furder progresse in seeking her welbeloved still till she find him 1. Arising now saith she without any delay 2. Going about the streets and broad wayes and 3. All this is to seek him whom her soul loveth and yet no better success then before She sought him but she found him not First then she sayes I will rise signifying thereby the stirring up in her self a greater care and fervency in seeking after Christ then she had formerly had for before she sought him only in her bed which is that drowsie estate of carnall security which the flesh bringeth upon the soul and whereby it is said that the wise virgins slept as well as the foolish and wherein all the true children of God
recourse in storm or when she is pursued by her cruell enemy The midst of which golden foundation wherewith the same is paved and overlaid is Love even the Love of the Elect to him who has so loved them manifested in the doctrine of his Word whereon they rely and build their faith and confidence Last of all it is said That as this Chariot is made to him self or for his glory so likewise it is for the daughters of Jerusalem or the good of his Church and salvation of his Elect his glory being first as it ought to be the first and main end at which we should aime and his Church's good being next and the salvation of soules which we ought all to work out with fear and with trembling Observations 1. Seeing Christ comes to any person or place ordinarily by the preaching of his Word as in his triumphall Chariot then happy is that people where his Gospell is purely and plentifully preached as on the contrary unhappy is their condition when as he threatneth Ephesus Rev. 2. he removes his golden candlestick from them and as in Hosea he saies Woe be to them when he departs from them Hos 9. 2. The end why the Lord hath instituted or doth in any place settle the Ministry of his Word is His own glory and his Church's good therefore these two should be the onely ends at which all faithfull Pastors in the discharge of their charge should mainly aime at and have before their eyes 3. This Chariot here spoken of is made of the finest wood and most precious mettalls which should therefore teach Pastors to be ashamed to be as common or ordinary men in their conversations and much more to be like the basest and worst sort earthly minded unstable scandalous and corrupt and not like pillars of silver but rather of whom it may be said as Isai 1. 22. is said to Jerusalem Thy silver is become drosse and thy wine is mixt with water Vers 11. Go forth O ye daughters of Zion and behold King Solomon with the Crown wherewith his mother crowned him in the day of his espousalls and in the day of the gladnesse of his heart This is the speech of the Church to all her daughters wherein she invites them to come forth and behold Christ the true Solomon in his glory In which speech we have 1 Whom she invites And 2 Whereunto she invites them 1 to go forth 2 to behold King Solomon with his Crown 3 is set down who crowned him to wit his Mother and 4 when in the day of his espousalls and of the gladnesse of his heart And so in these words we have the end wherefore the Gospell was preached and Christ carried in his Chariot to the ends of the earth to wit that all the faithfull every where who are effectually called may behold him as a crowned and victorious King ruling in his Church by the Scepter of his Word and submission of his people wherein he most rejoyces First then Those whom the Church invites to this contemplation are called the daughters of Sion who are the same who before were called the daughters of Jerusalem and by whom are meant all faithfull believers and true Christians either persons or particular Churches for this Sion was a mount in Jerusalem and as that was called the holy City Isai 52 1. so Sion was called the Lord 's holy Mountain because of his Temple there Joel 3. 17. and did prefigure the Christian Church under the Gospell as we see Heb. 12. 22. or as the Apostle there speaketh The generall assembly and Church of the first-born which are written in heaven These I say are the persons who are called forth by the preaching of the Gospell to behold Christ thus seated in the soul as vers 7 8. and carried as in a Chariot by the ministry of his Word to the outermost parts of the earth as Psal 2. 8. as a Conquerour and a King crowned with glory and honour in his Church 2. That whereunto she invites these is 1 To go forth implying that as long as they remained within dores they could not behold the glory of this King till they came forth which going forth is out of themselves and their former estate not seeking Christ in their own reason and carnall imaginations or having their affections and desires set on the world and earthly things but renouncing and denying themselves and quitting whatsoever thing may be an impediment they must strive with the Apostle for a greater progresse and degree of perfection in the true and saving knowledge of Christ unto their own salvation by doing whereof and with the eye of faith in daily meditation beholding the glory of Christ especially wherein he is now seated and wherein his Church shall raigne with him they shall easily despise all the glory and pleasures of this world as very drosse and dung As Abraham therefore left his father's house Israel Egypt Moses the treasures of Egypt and the Disciples their Boats and Nets to follow Christ so must all those who would be saved or see Christ savingly leave their former conversation and whatsoever is dear unto them if it be an impediment to come to Christ though it were father or mother wife or children and as Lot came out of Sâ—dom Moses put off his shoes going to see the burning bush Exod. 3. 5. And as the Lord sayes to his people concerning Babel Rev. 18. 4. Go out of her my people so they must go out of nature and deny themselves the wantons abandoning and forsaking their carnall pleasures with Mary Magdalen the covetous his worldly profit as Matthew did his receipt of custome the extortioner his unjust gaine with godly Zaccheus the drunkard his excesse and the proud his ambition c. And each one must go forth out of that which may hinder him from a saving and sanctified sight and sense of Christ and his gracious government in his Church and in their owne hearts here or of the comfortable sight of him crowned in glory hereafter 2. That whereunto they are invited and is the end of their going forth is to behold Christ the true Solomon and greater then he as a king crowned in glory power and Majesty ruling in his Church and in the hearts of all his elect A sight indeed needing a sharp-sighted eye to behold and which is onely the eye of faith whereby the wise men that came from the east saw him a king though a new born infant swadled in clouts and lying in a crib and the theef on the crosse in like manner though crowned with thorns and hanging on a tree by this eye likewise the patriarks saw him in the Promises before the lawâ— the faithfull in the sacrifices figures and Prophecies under the law and all true beleeving Christians in his word Sacraments and gracious presence in his Church and their own hearts under the Gosspell And therefore because the blind naturalist or worldling sees not these things the
and delight as we see Prov. 5. 19. as also 2 for use and nourishing of Insants as we see Psal 22. 9. Even so these two breasts of the Church which are the sound doctrin of the Old and New Testaments ments are the onely true and greatest ornament that any Church has which makes her truly glorious and therefore Rev. 12. 1. the Church is said to have her crown of twelve Stars which is the doctrine of the twelve Apostles As also it is out of these two breasts onely that she gives unto her children as Peter saies the sincere milk of the Word whereby they do grow 1 Pet. 2. 2. and out of them as Isaiah speaks God's children are exhorted to suck onely this milk and to satisfie themselves with the breasts of her consolation Isai 66. 11. all other milk of human invention and errour being but poysonable and deadly and if an Angel from heaven should besides these two breasts offer or obtâ—ude any other milk or preach any other doctrine as the Apostle saies let him be accursed Gal. 1. 8. These two breasts are also said to be like two young Roes because they are full of vigorous sap and sweet nourishment as young Roes are that feed in a pleasant pasture and are like twins by reason of their mutuall agreement in one and the same heavenly truth of doctrine And thus from seven particular parts the number of seven being the number of perfection as we see Rev. 5. 6. having commended her he thereby showes her beauty and comlinesse to be compleat and perfect Observations 1. Seeing grace makes the Church to be so fair and beautifull and so lovely in Christ's sight that by prefixing the particle Behold he admires as it were the same and calls others with him to behold and admire the same as the Queen of Sheba admired Solomon's glory and wisdom when she saw and heard the same nothing therefore more then this should inflame our hearts to seek after grace and godlinesse 2. First he commends her from her faith which he calls her eyes and which he compares to doves eyes Therefore we see the wofull estate of the soul that wants faith to wit that it is blinde and therefore no marvell that it be mislead by Satan and oâ—teâ— stumble and fall nor can discern things aright and therefore as the blind desired that Christ would open their eyes such likewise should beseech Christ to open their eyes with that eye-salve of his Spirit and give them true faith that they be not like blind Moles groveling onely in the earth and going on to their endlesse destruction 3. By the commendation of the Church's well ordered or dressed hair her lips and comely speech her temples of bashfull cheeks and her streight and seemly neck we ought to learn the things signified hereby that our thoughts arising from purified hearts should be holy and heavenly ouâ— words savoury and edifying our actions godly joyned with humble and bashfull modesty and our whole carriage and conversation righteous and upright 4. By the commendation likewise of her teeth and breasts Pastors should learn to be prudent and skilfull to divide the Word aright holy in life and fruitfull in begetting and bringing forth many to Christ and to feed God's children onely with the breasts of the holy Scriptures and the milk of sound doctrin out of the Old and New Testament and being the Church's breasts they should not be dry breasts Vers 6. Untill the day break and the shaddowes fles away I will get me to the mountains of myrrh and to the hill of frankincense 7. Thou art all fair my love there is no spot in thee Some think these words to be the words of the Church of Christ showing in time of temptation or trouble untill comfort arise whither she will go by prayer meditation and confidence to wit to Christ her Bridegroom who is to her as a fair and firm mountain full of all sweetest odoriferous and most pleasant spices Others expound these words still to be the words of Christ who Vntill the day break and the shaddowes flee away that is till the day of generall Judgment as has been shown cap. 2. 17. as he has praised his Church hitherto so here he promises to be with her by his spirituall presence to the end of the world and which he calleth here a mountain as she is oftimes in Scripture called the Mountain of the Lord and compared to Sion in respect of her holy calling advanced above others of the world and of her heavenly disposition rising in her desires and delights above the earth and earthly things called also here Mountains of myrrh and frankincense because of the sweet and savoury prayers and praises that she continually sends up to the Lord in her members with other such spirituall sacrifices made acceptable through Christ his mediation Which promise he concludes with a repetition again of her praise in generall of perfect beauty which requires these three things 1 Integrity of all the parts none wanting 2 Due proportion one with another 3 A good complexion and constitution of all Which praise he utters to shew his delight in her to be so great that he cannot sufficiently commend her And further the more to confirm and comfort her against all her fears and infirmities he tells her that there is no spot in her from whence Paul seems to draw his alike speech Ephes 5. 27. not that she is this in her self nor yet as she is here in this life but as she is by acceptation before God and in Christ washed and sanctified and in respect of her future condition Observations 1. In all troubles and temptations we see the comfort that Christ's church has and all her true members to wit according to his promise that he shall be with them even when to their own sense and judgment of others he seems to have forsaken them 2. Here is another comfort also that the godly have in the dark and longsome night of trouble that at last the break of day shall come and all their troubles like shaddowes shall flee away and depart 3. But if we would be truly partakers of Christ's comfortable presence at all times with us we must be like those Mountains whereof he speaks by a heavenly disposition and a holy and firm confidence smelling sweetly by grace in our hearts and by mortification and the holy exercises of a godly conversation 4. Seeing Christ's delight is so great in his Church and her spirituall beauty that he cannot as it were sufficiently commend the same repeating it so oft how great should our mutuall delight be in him and his service and obedience Vers 8. Come with me from Lebanon my Spouse with me from Lebanon look from the top of Amana from the top of Shenir and Hermon from the Lions dens from the mountains of the Leopards In these words our Saviour having cleansed and beautified his bride he invites her heer to follow
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
are compared to these fish-pooles for their cleerness like water in the knowledge of Christ and his truth and seeing her self and her own wayes or else for her mournfull disposition in shedding teares for her owne sinnes and the sinnes of the times as we see Ezek. 9. 4. and Psal 119. 136. Lastly he speaks of her nose or spirituall sense of smelling what sweetness is in Christ and in the graces of his spirit as also whereby she discernes between truth and errour the noysome smell of sinne and fragrant smell of godliness and which nose of hers for beauty and comeliness he compares to the towre of Lebanon which Solomon built as we reade 1 King 7. Observations 1. Where her faith signified by her neck is compared to a towre built of white Ivory which denotates purity and holiness we see then where holiness without which no man shall see God Heb. 12. 14. is not joyned with faith that faith is not true nor saving Jam. 2. 14. 2. Seeing the Churches eyes for the reasons before named are compared to fish-pooles we see then that ignorance and impenitâ—ncy are not suteable to true Christianity 3. The church has a spirituall nose or smelling and such-like other senses Let us try then if we be true members thereof by this that we have the like and thereby discerne as is aforesaid else if we have but coporall and naturall senses like unto beasts we are not to be accounted better yea our condition shal be worse then theirs Vers 5. Thine head upon thee is like Carmell and the haire of thy head like purple the king is held in the Galleries Her head whereby is understood her soul because as the head is the chiefest part of mans body so is the soul the chiefest part of mans whole frame and composition the same I say is compared to Carmell and the hair of her head like unto purple which Carmell was a fertill plot of ground whereof we read Nahum 1. 4. And therein a pleasant City so called which was situate in the hilly part thereof and belonged to the tribe of Judah as we see Joshuah 15. 55. From which the inhabitants were called Carmelites as we have it 1 Chron. 11. 37. Whereby is signified that as a fertill field is plentifull in good graine or pasture or a City is full of rich things and inhabitants even so her soul is stored with the knowledge of God Phil. 1. 11. and fruitfull in the graces of his spirit Eph 3. 19. Rom. 15. 14. Whereunto is subjoyned that the king is held in the Galleries to show that as kings who have their Galleries of pleasure to walk in when they would sted fastly behold any object wherein they delight they stand and are taken or held with that whereon they look and take such pleasure in Even so this blessed bridegroom of hers who is King of kings and Lord of lords when he looks on his Church and his own graces in her whereby he made her so beautifull in his sight he stands as it were and is taken more and more with the love of her even as he said before Chap. 4. 9. Thou hast ravish't my heart with one of thine eyes and a chain of thy neck Observations 1. Seeing the soul which is called here the head is compared in a true Christian to a fertill and well replenished field or populous City like Carmell how unfit are they to be called or accounted true Christians whose soules are altogether empty of the saving graces of Gods holy spirit like that house which was the receptacle of seven unclean spirits which were worse then the first that had gone out of the same Luk 17. 26. 2. Where it is said that the king is held in the Galleries we may see the admirable excellency and beauty of grace that it ravishes as it were with the delight thereof God himself who is the author of the same so that he takes more pleasure in beholding one beautified soul therewith though a poor Lazarus then in all the kingdomes of the world and the glory thereof wherewith Satan would have tempted our Saviour which should make us the more carefull to attaine to grace and count that soul happy which is beautified therewith this spirituall glory which is had here being the onely sure pledge of that heavenly glory which is to be had hereafter Vers 6. How faire and how pleasant art thou O love for delights The Bridegroom having thus praised his beloved her beauty and comeliness severally and in parts from the very feet upwards to her head now with admiration as it were he praises her beauty in the whole as being beautifull and comely throughout both by the perfection of parts here as also beholding her according to his acceptation of her as such not seeing any iniquity in Jacob Numb 23. 21. and as he will make her to be to himself hereafter by the perfection of degrees to wit a glorious Church without spot or wrinkle Neither here does he onely call her his love but his love for delights which is a very Emphatick speech and forcible declaring thereby both his surpassing love towards her and his delight in her for we may love many persons and not as he does here place our whole and constant delight in them so that as his Father spoke of him from Heaven This is my onely beloved sonne in whom I delight so does he of her This is my welbeloved spouse in whom I delight Eph. 5. 27. Observation Whence we should learn that if the Lord his delight be so much in us as to call us his love for delights being onely as Abraham said of himself but base Dust and ashes Gen. 18. 27. or as David professed wormes and sinnefull wretches unworthy to be beloved Psal 22. 6. Job 25. 6. O how much then should we love so good a God and make him our love of delights whose excellency farre surpasses all things or persones wherein the sonnes of men can any way delight the excellency or beauty of any creature being but small rayes of that infinite excellency and beauty that is in himself who is the creator Psal 51. 5. Ezek. 16. Vers 7. This thy stature is like to a palme tree and thy breasts to clusters of grapes As Jacob in blessing his sonnes after he had blessed seven of them he falles out into these words I have waited O Lord for thy salvation Gen. 49. 18. and then proceeds after to the blessing of the other five even so after our Saviour had praised his Church in many particulars and had subjoyned in the generall how fair and pleasant she was as his love for delights he proceeds thereafter to her praise in more particulars as yet and here in this verse to the praise of her stature and breasts first then he compares her stature to a Palm-tree which tree is commended 1. For talness and height 2. For being eaven and straight 3. For perpetuall greenness 4. For thriving though
sucked the breasts of one Mother that so she might injoy his presence as Brothers and Sisters that are of one family usually do for then she would manifest her love to him by delighting in his fellowship and kissing him with the kisses of most entire affection Now brother-hood signifies a meer Conjunction or consociation which some expresse in these three words of race place and grace or which is 1. By bond of nature and in which sense Christ is become our brother by taking our nature on him 2. By confederation or covenant as was that between Jonathan and David 2 Sam. 1. 26. and of which sort there is mention made Zach. 11. 14. between Israel and Judah And in this sense also by the covenant of grace Christ is our brother 3. For being companions in alike estate as brethren in affliction whereof Job speaks Job 30. 29. And so was Christ likewise herein with his Church on earth and 4. For being of alike conditions manner and practise as Simeon and Levi were said to be Gen. 49. 5. and as a slouthâ—ull man by Solomon is said to be a brother to a waster Pro. 18. 9. And so in like manner by communion of grace and sanctification his Church being holy as Christ is holy he is said to be our brother Heb. 2. 11. This then is the desire of the Church here that as Christ is her brother by unity of nature or race by incarnation Heb. 2. 14. so he would be by communion of grace and sanctification as Heb. 2. 11. And as a brother he would be lovingly affected to her familiarily conversant with her and kindly compassionate towards her in all her difficulties or griefs like one that had sucked the breasts of her Mother that is like one of neerest and fullest Conjunction as not onely having one father but one Mother also and fostered upon one breast as we see in Joseph's affection and carriage for that cause to Benjamin beyond all his brethren Gen. 43. 29. Then does he subjoyne these words when I should find thee without I would kisse thee whereby she expresses that the fervent desire of Christs fellowship and communion with her is here accompanied with a promise of all carefull and affectionate duty whereby she can manifest her love or longing for him and as formerly she sought him ever till she found him so now she sayes when she shall find him without she would kisse him thereby giving us to understand both the right way to seek Christ and to carry towards him when we have found him He must be sought then 1. Not sitting at our owne ease within dores but by taking paines and going out therefore it is said Pro. 1. 20. that wisedome is without and cryes in the streets yea we must go out of ourselves by self-denyall that we may find him and in him all grace and goodnesse Matth. 16. 24. 2 This also showes with what a ready mind we should go forth and meet Christ and welcome him when in his holy ordinances he comes unto us as Laban went forth with Alacrity to meet Abrahams servant and invited him to come in as the blessed of the Lord Gen. 24. 29. 31. Or as it is said Matth. 25. 6. That this was the cry that was at midnight to the virgins saying behold the bridegroome cometh go yee out to meet him And not onely does she professe that she would go forth and attend his coming but also when she had found him without she would kisse him which was the ancient manner and is yet of salutation and welcoming which kisses are either like that of Mary Magdalen's when she kissed his feet of humble affection or those whereby the Psalmist willes all men to kisse the Sonne lest he be angry and they perish in his wrath Psal 2. which are of homage and humble submission And yet by doing so she sayes she should not give any just cause to be either ashamed as Isay speaks Isay 54. 4. or despised as David was by Michal for doing that which was not comely or decent for a modest and chast virgin to do 2 Sam. 6. 16. Observations 1. According to the Churches wish and desire here seeing Christ is become our brother 1. By incarnation 2. By confederation 3. As companion in alike condition and 4. By communion of grace and sanctification then let us honour him as our elder brother love him and sympathize with him and in a word as the neerest kinsman under the law was bound to do a kinsmans part to the defunct kinsman so let us do a brothers part to our dearest brother who hath died for us 2. We see when Christ comes to us how cheerfully we should not onely open to him when he stands and knocks at our dore as Chap. 5. 2. but should go out to meet him seeking all the occasions of the increase of grace and of finding Christ in the meanes thereof and thus we should hunt after the blessing with Jacob while as prophane Esau's are hunting after carnall pleasures and when we have found him with all the kind imbracements of faith as Simeon got him in his armes so should we clasp him in the armes of our soul applying him to us and we complying to him and we should kisse him with the kisses of love and loyall obedience 3. Though it be the custome of prophane Ismaels to mock the religious for religious duties or like Michal to despise them yet the spouse of Christ and her true members are no whit scarred thereby nor moved more than David was to desist therefrom but rather to insist therein with courage and constancy because they labour onely to approve themselves to the Lord therein their own conscience and the truly godly and therefore as the woman in the Revelation has the Moon under her feet Rev. 12. So they tread and trample with a holy contempt all such despising and goe on Zealously in their godly course Vers 2. I would lead thee and bring thee into my Mothers house who would instruct me I would cause thee to drink of spiced wine of the juice of my Pomegranates 3. His left hand should be under my head and his right hand should embrace me 4. I charge you daughters of Jerusalem that yee stirre not up nor awake my Love untill he please In this verse she showes that furder she would do than kisse him finding him without to wit she would lead him and bring him into her Mothers house which house what it is we have shown before Chap. 3. 4. But how comes it to passe that she sayes that she would lead Him seeing He must be our leader and guide in all our wayes as David prayes O send out thy light and thy truth and let them lead me and bring me unto thy holy hill Psal 43. 3. And againe Thou will guide me with thy counsell and after receive me to glory Psal 73. 24. I answer this is onely to show that the Church now having stirred
up her self as Isay speaks to take hold of him Isay 64. 7. She resolves and professes that she will do all the honour she can to him such as is usually done to great personages who use not onely to be waited on and met without at the dore or gate but a great way off and convoyed or brought along to the place whither they are coming as we read Psal 45. 14. Where it is said that the Queen spoken of there shal be brought or convoyed to the king in raiment of needle work with the virgins and companions that follow her Next having declared that she would lead him and bring him to her Mothers house she showes the office of her Mother or what she would do unto her to wit she would instruct her in the whole duties that she should perform to so good and glorious a husband Pro. 1. 8 9. In whom the word of her instruction should not be fruitlesse for she should make him drink of spiced wine and the juice of the Pomegranate that is she would honour and intertaine him with his owne graces and render unto him such fruits of her faith as should be sweetned and made savoury like Jacobs savoury meat which he gave his father with the spices of his owne spirit and humility wherein he delights By doing whereof v. 3. she showes in like manner what she may mutually expect of him especially in her time of need as we see Chap. 2. 6. Where the same words are set down to wit the sweet supporting of his grace and comfor-fortable imbracement of his tender love of which words because we have spoken in the forenamed place as also of the subsequent we cease here to repeat Observations 1. The godly we see makes still a progresse in grace and all religious duties as the Church is said here not to be content onely to find her beloved without but she will also with all observance and honour that she can perform lead him and bring him into her Mothers house and there intertaine him with the choisest things she can 2. We see the office of the true Church as a mother to her children and of all faithfull pastors therein which is not to keep them blind folded in ignorance which that whoor of Rome calles the Mother of devotion but to instruct them in all the duties which they ought to perform to the Lord Jesus acknowledging him to be their onely head and husband and no earthly creature as his vicar therein that he is also their onely Saviour and they nor no other in part or whole are saviours to themselves that he is likewise the sole Monarch or king and Lawgiver to his Church and with whose laws binding the conscience none can dispence the sole Priest also both for Satisfaction fully on earth and sole mediation he makes in the Heavens as likewise that he is her onely Prophet that cannot erre and whose voice onely as chief pastor in the holy scripture by all is to be heard 3. We see that the Churches instruction to her children should not be fruitlesse but should produce the sweet fruits of holy obedience as we see Isay 5. and Joh. 15. is required and whereby Christ is feasted as it were and intertained as with spiced wine and the delicious juice of the Pomegranate so that the light of knowledge whereby we see should produce the light of obedience whereby we shine and our lamps like those of the wise virgins should be both burning and shining 4. By doing whereof we shall find that our work of obedience is not in vaine but shal be well recompenced both with the comfortable embracement of Christ Jesus in the armes of his mercy and protection in our greatest need here and beside the sweet repose of a good conscience therein which was Jobs greatest comfort she shal be recompenced in mercy with his perpetuall and glorious sight hereafter in whose presence is fulness of joy and at his right hand are pleasures for evermore Psal 16. 11. Vers 5. Who is this that cometh up from the wilderness leaning upon her beloved I raised thee up under the Apple-tree there thy mother brought thee forth there she brought thee forth that bare thee Followes here a question concerning the Church which was in the same words before propounded Chap. 3. 6. to which place we referre the reader but here her posture is set down which was not there mentioned to wit that she leanes upon her beloved and whereby is signified 1. Her relying by a holy and humble confidence onely upon him in respect of her own weaknesse and his supporting of her by his speciall grace whereof he said to Paul that it should be sufficient for him without which she was neither able to stand against temptation nor walk in that narrow way that leads unto salvation let be to walk upward as she is said here to come up from the wilderness And 2. is signified that in all her feares dangers or difficulties yea in death it self with David Psal 23. 4. her onely stay and confidence for comfort resolution or delivery is onely fixt on Christ her beloved Leaning unto and upon him alone as all-sufficient to be unto her as saith the Apostle wisdome and righteousness sanctification and redemption 1 Cor. 1. 30. that according as it is written he that glorieth may glory in the Lord. After which description of the Church of Christ chosen out of the world and wilderness thereof and coming up out of the same both in affection and conformity of like conversation and leaning upon Christ onely his merit and grace followes Who first raised her up that she might thereafter come up out of the wilderness and made her to be spiritually born of her Mother the Church Surely this is Jesus Christ alone who raised the dead and sayeth here to his Church I raised thee up under the Apple-tree before this she being sitting in darkness and under the shadow of death and in such a wofull estate by nature as the Apostle showes Eph. 2. 5. He is then said here to have raised her under the Apple-tree which is mentioned Chap. 2. 3. and which tree is himself as the comforts that flow from him vers 5. are called apples Under him therefore and under his over-shaddowing by the efficacy of his owne spirit which makes him say I raised thee doth the godly rise from sinne to righteousness and there doth their Mother the Church bring them forth by the work of regeneration being conceived in her womb by the immortall seed of the word and co-operation of the Holy Ghost even as it is said of the conception of Christ our head in the womb of his virgin-Mother in like manner that the Holy Ghost should come upon her and the power of the most high should over-shaddow her therefore that holy thing that should be born of her should be called The sonne of God Luk. 1. 35. Where it is to be remarked that the work of