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
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
highly and which is the cause why some place the world the honour profit and pleasures thereof in their hearts and not as Rev. 12. 1. because they esteem more highly of those things than of Christ As the heart is Christs proper place and the Christian's duty so likewise thereby we may see the Christian's dignity he is verus Christopher and beares Christ in a more excellent manner then the vigin Mary quae non tam in utero portando quà m in animâ credendo beata fuit And therefore to whom that honour is not granted which vvas to her yet this is not denyed to bear him in our breast and if our brests gave him not suck yet let them give him harbour neither let us misplace him as many do some in the eare onely and some in their tongue by praâ—ling yea and some treading him under foot 4. We see that we must not harbour him as a guest for a short time but he must lye all the night time of this life between our breasts and as the prophet Zechary speaks he must dvvell vvith us Zech. 8. 3. or as himselfe speaks he must make abode with us Joh. 14. 23. joyning with piety perseverance for he only that continues faithfull to the death shall receive the Crown of Life Rev. 2. 10. 5. Not only in the whole time of our life generally but specially in the gloomy night of affliction and shadowish black night of death as it is called Psalm 23. 4. we see how and in whom to find the sweetnesse of comfort even from Christ all averly who bore the Crosse before us and by his death hath triumphed over death and made it stingless and a shadowish valley only to us Verse 14. My beloved is unto me as a cluster of Camphire in the vineyards of Engedi Still she insists in his praise as not being able to commend him enough in whom she found such abundance and store of all comfort and sweetnesse wherein 1. we have to consider what is this Camphire to a cluster whereof she compares him and 2. vvhat is this Engedi in the vineyards whereof this Camphire grew First then Camphire or as some expound it Cypresse is a white and aromaticke Floure which from the stem groweth forth in a Cluster as the vvine grapes do from the Vine wherein we have 1. the colour representing Christs innocency wherefore he is likewise compared to a Lillie and 2. the fragrant smell vvhich it yeelds representing the sweet comforts that flow from him abundantly to every believing soul as likewise the acceptablenesse of his sacrifice of himselfe to his father wherein as in Noah's oblation he smelled a sweet savour of rest and acquiescing Whence also the Hebrew name copher signifies propitiation or redemption according to which the holy Ghost seems here to have reference to the worke and fruit of Christs death whereby he became a cluster of abounding consolation also of redemptioÌ„ for the sins of the whole world 1 Joh. 2. 2. like the brasen Serpent has cured us of the biting of the fiery serpents as Pliny reports that Camphir has this property to cure the stinging of serpents Lib. 21. c. 18. Likewise Engedi is the name of a place or City in the Land of Canaan which fell to the tribe of Judah of whom Christ came and being neer the dead sea was fruitfull for gardens and vineyards whereof we read Josua 15. 62. Situate as Adrichomius showes in the mountains and called the City of Palme-trees and of Balme wherewith the vineyards thereof did abound as of other odoriferous herbs and flowers liâ—â— Camphire here spoken of Observations 1. We see that a godly soul that findeth the plenty and variety of sweetness that is in Christ Jesus can never enough or by any one thing expresse the same but that whatsoever sweetness and excellency is in any other thing severally is in the highest measure and eminent manner in him copulatively so that those who are sparing in acknowledging this and praising of him therefore it is a token that they never trasted how good the Lord is and therefore cannot acknowledge or tell what he has done to their souls 2. Seeing Christ Jesus smells so sweetly and fragrantly to every true Christian here then is a rule whereby each one may trye himself whether he be a true Christian or not to wit See what smells best to thee whether Christ and heavenly things or the world and wickedness and if it be not Christ it is not for defect of aboundant sweetness in Him but because thou hast a dead soul and wants the spirituall sense of discerning like a blind man that cannot see the Sunne or because thou art of a swinish nature gruntling in the earth and to whom nothing but what is base and filthy smells well as it is said Sus quod habet sapit hoc sapit hoc quod stercore sorpsit 3. This cluster of Camphir is to be found in the vineyards of Engedi which are the Lords Ordinances or Assemblies of his Saints Isai 5. 7. Ps 80. 15. Even as he is said in like manner to be in the midst of the golden Candlesticks Rev. 2. 1. and according to his promise I will be with you to the end of the world whereby we see if we would find the sweetness that is in Christ we must have our recourse and delight in the means whereby as by conduit pipes this sweetness is conveyed unto us for faith comes by Hearing Rom. 10. 17. and God's word must be to us as Ps 19. 10. and therefore no marvell that these men feel no sweetness in Christ nor any power for mortification or quickning vertue who feel no sweetness in the lovely oracles of God which is the power of God to salvation to every true believer Verse 15. Behold thou art fair my love behold thou art fair thou hast doves eyes Here he mutually praises his bride which shows the mutuall delight that each has in another and which concertation of love makes the marriage-knot between espoused parties to be solatious and sure In which commendation we have 1. How he styles her whereof we have spoken v. 9. 2 Wherefore he commends her both in generall and from her eyes in particular 3. How he prefixes unto his praising of her an Ecce and 4. Why he ingeminates his praising of her First then he commends her from her beauty in generall whereof we have spoken v. 8. Which consists 1. In forsaking her old corruption Ps 45. 10. 11. 2. In her practice of new obedience being justified in Christ which is that beauty which the Psalmist prayes for may be upon all the Israel of God Psal 90. 17. But seeing v. 8. he had already praised her from her beauty why repeats he it here I answer as it is the whole desire of the Church to be fair and beautifull in the eyes of her blessed Bridegroom let others think of her as they please as v. 5. so it is her greatest
Vers 16. My Beloved is mine and I am his he feeds among the Lillies Upon all the former speeches of Christ expressing his love and care of his Church she breaks forth here into a gloriation not a vain one as Haman's nor a worldly one as the rich Fool 's nor a wicked one as Lamech's nor a self-one as the Pharisee's but a godly one as the Apostle saies He that glories let him glory in the Lord. It is therefore in that sweet and holy communion which is betwixt the Lord Jesus Christ and her and comfortable fruit which she reaps thereby wherein her felicity stands that here she glorieth saying My wel-beloved is mine and I am his Where we must note first That there is an union betwixt Christ and his Church from whence cometh this communion by which union he is her head and she is by the Spirit united to him as his mysticall body whence followes that whatsoever is in him it is hers and therefore it is said That he is made unto us of God Wisdom Righteousnesse Sanctification and Redemption And more particularly from this communion flowes these benefits 1 He has taken upon him all our sins and guiltinesse and satisfied the justice of God for the same 2 He makes us partakers of his righteousnesse which is made ours in justification 3 He gives us also his Spirit of sanctification and all saving-graces necessary to salvation 4 He gives unto us the sense of God's love true peace inward joy comfort in crosses courage against death and victory over all our enemies And 5 He sympathizes with us in good or evill and gives unto us right unto life everlasting Her beloved then is hers 1 By the Father's donation Rom. 8. 32. 2 By this mysticall forenamed union diversly exprest in Scripture 3 By faith's application of his death resurrection ascension mediation c. and benefits or comforts thereof And 4 He shall be ours most comfortably in that full fruition which we shall have of him as our blessed Bridegroom at the last day after the solemnization of our espousalls and entry with him into those mansion-places of eternall glory She likewise is her beloved's 1 By the Father's donation Joh. 10. 29. 2 By creation 3 By redemption 4 By desponsation 5 By the bond of affection And 6 By mutuall application that as we by faith apply him to us so likewise by holy obedience as the imp to the stock we comply to him and apply our selves and whole endeavours to please and honour him Thereafter she expresses the delight which the Lord Jesus takes in this sweet communion and fellowship with his Saints whom he here calls Lillies as they are called vers 2. to wit That he feeds amongst them that is he delights in them and in their obedience to his will as we are said to feed our sight with such objects wherein we delight and as he counted it food unto him or meat and drink to do his Father's will Observations 1. We see here the Christian's happinesse and how poor soever in this world he be yet what a great treasure he has when Christ is his in whom all fulnesse is and who is Lord of all whom if we have as the Apostle reasons Rom. 8. 32. we are sure of all other things that God knowes to be for his glory and our good 2. We see if Christ be ours we must likewise be his for there are many that would be content that Christ should be theirs but they labour not to be Christ's again by renewed obedience But here we see that we must be his if we would have him to be ours and a true faith as it applies Christ so it makes one comply to Christ 3. But mark the order that Christ must first be ours before we can be his for without him we can do nothing and it is he who seeks the lost sheep first and works in us both the will and the deed so that till Christ give himself first to us and come first to us as he did to â—azarus lying in the grave we will never be able to give our selves to him or to be his by faith and renewed obedience 4. If we be his then it followes 1 That we must not be Satan's nor sin's nor the world's nor suffer our affections to be set on any other or any other to lord over us 2 If we be his great is our comfort herein that he will count the wrongs done to us as done to himself or to her who is one with himself yea he who touches such he has said that they touch the apple of his own eye And 3 If the godly be his then whatsoever good we do to such this is our encouragement we do the same to Christ himself and his members as he will professe at the last day 5. If Christ so delight in us and in our obedience that he feeds as it were amongst us how should we in like manner delight in him and his presence and be obedient to him not grieving and far lesse quenching his good Spirit by whom we are sealed to the day of perfect redemption Vers 17. Untill the day break and the shadowes flee away turn my Beloved and be thou like a Roe or a young Hart upon the mountains of Bether Here the Spouse of Christ closeth this Chapter with an earnest and holy prayer to her Beloved that during the night-time of this life which is obnoxious to much sin and ignorance troubles and temptations signified by the shaddowes here that shall flee away at last and till that happy change come signified by the break of day or dawning that all these forenamed shall be removed and have an end and sighing and sorrowing shall passe away by Christ's glorious comming in the clouds on high like a Roe or young Hart upon the mountaines of Bether that till then he would never remove his comfortable presence from her but be ready ever at hand for her help by the comfort of his Word and Spirit The mountains then that are spoken of here are called the mountains of Bether called also Bithron 2 Sam. 2. 29. which is by interpretation separation or division and were on the yonder side of Jordan in the land of Gilead so called because by Iordan they were separate or divided from the rest of Iudea and on these mountains Harts and Roes used to skip and feed and therefore the Church speaking of Christs second comming to judgment when he is to seperate the sheep from the goats she alludes to these mountains that are by interpretation Separation and by the Harts and Roes that did feed and skip thereon she alludes to the manner of his comming which she wishes to be speedily as the Church in the Revelation answereth with a like holy Eccho saying Even so come Lord Iesus come quickly Rev. 22. 20. Observations 1. Her being his and Christ hers makes the Church to think of the Last-day with joy and so earnestly to wish
His belly likewise or whole inwards and bowells of compassion specially is said to be as bright Ivory over-laid with Saphires that is pure and cleer without any spot and most comfortable to the soul as white and blew colours are pleasant to the eye Vers 15. His legs are as pillars of Marble set upon sockets of fine gold his countenance is as Lebanon excellent as the Cedars His legs whereby is understood all his wayes specially of mercy and love towards his Elect are said to be as pillars of Marble set on sockets of fine gold denotating thereby that they are alwaies stable holy pure and glorious His countenance also or loving favour to them on whom he makes the same to shine is said to be as Lebanon excellent as the cedars that is to say goodly most pleasant and delectable as we see David found and therefore so much desired the same Psal 4. 6. Vers 16. His mouth is most sweet yea he is altogether lovely This is my beloved and this is my friend O daughters of Jerusalem His mouth to wit opened in holy scripture and promises of salvation therein contained is most sweet and comfortable specially to a weary and fainting soul as Jonathans honey was to him yea he is altogether lovely even all Christ and all in Christ to a soul that loves him This is her beloved she sayes and this is her friend of whom the daughters of Jerusalem asked what was he more then another beloved a beloved of matchles beauty as he has been described and a friend of matchlesse friendship kinder then Jonathan was to David whose love exceeded the love of women who died for his enemies that painefull accursed and ignominious death of the crosse that he might make friendship between God and us and befriend our wretched soules in delivering them from death and purchasing unto them life everlasting Observations 1. We see out of her description of Christ to the daughters of Jerusalem that it is the Churches part and office to publish and paint out before the eyes of the faithfull as the Apostle speaks by the preaching of the word Christ Jesus Crucified for which cause she is called the staple-place and pillar of truth which thing is a mark of the true Church and whosoever does it not but withholds from Gods people the sound doctrine of the Word and would by dumb images and idolls the teachers of lies paint out Christ crucified otherwise they are not the true Church of Christ 2. By such a description of the excellency and beauty of her Beloved we see what a rich Jewell they find who find Christ and to how rare and excellent a matchless husband they espouse their souls who by a lively faith espouse themselves to him divorcing from Satan sin and the world also how much worth the seeking so glorious a Lord is and what happinesse and great dignity his Church has by the fruition of him here but far greater by enjoying of him hereafter 3. Christ's love is so firmly rooted in her heart and it so plentifully filled therewith that even when he has withdrawn himself from her to her feeling and seemes so unkind to her as Joseph seemed rough and strange to his brethren that when she called he would not answer her yet she expresses the vehemency of her love towards him so that she ceases not to charge the daughters of Jerusalem to tell him that she is sick of love and so highly to praise and commend him as the strain of her best expressions can any way reach unto showing thereby that true saving grace and the love of Christ is so permanent and durable in the souls of the Elect that there is nothing that can befall them or whereby it pleases the Lord to exercise them that can cool their love but rather kindle the same to him and therefore even then as Ruth did to Naomi they cleave the faster to him with Jacob they wrestle and will not let him go and with Job they dare tell him that albeit he should kill them yet never will he depart from him nor shall ever his love go out of their heart or his praise out of their mouth For as the Apostle saies who shall seperate them from the love of Christ shall tribulation or distresse or persecution or famine or nakednesse or perill or sword Nay in all these things they are more than conquerours through him that has loved them Rom. 8. 35. 4. From the description of his head vers 11. which is as most fine gold not subject as other baser mettalls to rust and corruption Seeing a conformity should be between the head and members his mysticall body not being like Nebuchadnezar's Image therefore we should all strive to holinesse and not to be subject to corruption or wickednesse 5. Likewise from the description of his eyes vers 12. compared to Doves eyes the eyes of his Church being in like manner chap. 4. 1. so called and compared delighting in purity holinesse and innocency we see as has been said what a conformity not onely should be but is between Christ and his Church in holinesse their eyes ears tongue heart and hand all being sanctified and made holy as he is holy by his Spirit who renewes them 6. From the description of his cheeks and lips vers 13. affording such sweetnesse we see how sweet leight and easie is Christ's yoke of submission unto all the faithfull through love's facilitation which is not so to others and how sweet also his word is to such which exacts that homage and subjection not onely in the promises but precepts thereof howsoever it be like Marah even bitter to the relish of others tormenting them before their time because of their distempered palat and corruption which it launces therefore Foelix could not abide it no more than a sore eye can endure the bright light which is delightfull to others 7. In the 14 vers we see a conformity between his actions and inwards both holy and void of corruption or spot Teaching us that the like conformity should be between our inwards and outwards not to have fair outwards and foul inwards like painted tombs nor to pretend fair inwards but to have foul outwards our actions being contrary to our profession and having the voice of Jacob but the hands of Esau 8. His legs or waies which are all holy are said to be stable like pillars of marble vers 15 teaching us in like manner that so should all our waies of holinesse be without wavering or inconstancy and backsliding remembring Lot's wife and the punishment of Korah and others who would have returned to Egypt We must be then like Joshua and Caleb and not like those Galatians that began in the spirit but would end in the flesh Gal. 3. 3. For unto stable standers as David professes of himself Psal 26. 12. and constant perseverers is the promise made of eternall life Revel 2. 10. 9. She saies vers 16. This is my Beloved after
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
what we aske because we have found by experience the Lords goodnesse in by-gone favours bestowed upon us 2. Out of the style of King we see first the Churches dignity whereunto by grace she is advanced her blessed bridegroome who has freely loved her as Hosea speakes Hos 14. 5. and espoused her to himselfe as Ezekiel showes Ezek. 16. Not being one of a low degree but royall dignity and as Assuerus did poore captive Esther promoting her to be his Queen as she is called by the Psalmist Ps 45. 9 Gloriously crowned and richly clothed as she is described both by Ezekiel in the old Testament and John in the new Rev. 12. 1. 3. Is Christ our King then as this showes the Churches dignity so it showes our duty as it is said Psal 45. 11. He is thy Lord and honour thou him so let us therefore reverence Him as our King obey Him as our king and love Him as our King 4. This bringing of her in into his Chambers has been shown to be by the conduct of his spirit which teaches us when ever we come to the place of his Publick Worship to heare his sacred Word and the Mysteries of the kingdome of Heaven opened unto us that sense and sanctified knowledge may be wrought thereby Let us implore the aid of his blessed Spirit and that eye-salve spoken of Rev. 3. that by his Spirit we who otherwise are unable to enter may be so brought in into these privy Chambers of his and admitted to that accesse which none are admitted to but such as are so brought in by him And let us not marvell that others that heare as well as we yet know not the power of the Gospell nor are taken with such love and admiration but remember Quis te discrevit 5. Whereas it is said We will be glad and rejoyceâ— we see that Gods people are not a sullen and Melancholious people but a joyfull company yea having more joy then the joy of worldlings and greater or better cause to be joyfull then they As also can rejoyce in that wherein they cannot to wit in the midst of mourning and of trembling as Psal 2. and of sharpest persecution as Acts. 5. 41. and in the flames of fire as the Martyrs have done and the three Children therfore are much mistaken by the blind worldlings 6. The Churches rejoycing is in her Saviour in te laetabimur then neither do the godly rejoyce in things worldly wheron she tramples Rev. 12. and suffers them not to ascend to her heart nor yet in her own merits or such like but only in the Lord. 7. That which she professes she will remember is his love wherein we learne the best and sanctified use of our memory is our sinnes as Psalm 51. and Christs love delivering us from them O then if they were so exercised 8. The comfortable fruit of this remembrance is farre greater cheerfulnesse to the soul then that of the most delicious Wine can be to the body all other things in the day of temptation chiefly death or distresse in comparison of this remembrance and assurance of this love being but like Job's comforters 9. Where the Lord's love which is remembred is first and then it is said that the upright by way of retaliation as it were love him we see that the Lords love is productive of ours and the greatest assurance we can hav that he loves us is that we love him Let us then labour to have the Lords love setled in our hearts and when we find it ascribe it to the right originall 10. If the upright only love Christ then where there is no uprightnesse in the heart nor righteousnesse in the life but hypocrisie and crooked walking pretend what they list there is no love of Christ there Verse 5. I am black but comely O ye daughters of Jerusalem as the tents of Kedar as the Curtaâ—nes of Solomon Hitherto has bin the Churches first speech to Christ testifying her faith and love to him now followes her Apologetick speech to her fellow-members the daughters of Jerusalem against the scandall which they either had taken or might take by reason of her affliction or infirmities whereunto she is subject in this life and whereby like one scorched vvith the Sun she was some-what black and therefore it might seem strange or improbable that so great and glorious a King should espouse to himselfe so black a Bride and show such an affection towards her whereof lately she had spoken To which Objection she answers that though she was blackish for so signifies the Word in the originall being a diminutive yet she was comely her blacknesse being only in the colour of her skinne and accidental by reason of her Sun-burning or her external estate under persecution but her comelyness was native in the lineaments of Gods image drawn on her Soul and proportion of the New man which she hath by her new birth in Christ and whereby like the Kings daughter she is all glorious within which inward comliness and spirituall beauty is that which they should more look upon and regard rather then her externall afflicted estate or her infirmities whereby she seems to be blackish Thereafter she uses two comparisons the one to show how she is black the other how she is comely the first is like the tents of Kedar the other is as the Curtains of Salomon of both which we shall speak hereafter The Words then containe these three things 1. To whom she speaks 2. What she speaks and 3. How she illustrates her speech First then these to whom she speaks are called daughters of Jerusalem by which is meant the Catholick Church which the Apostle Gal. 4. 26. calls the Mother of us all In respect whereof and relation whereto all particular or nationall Churches are daughters and amongst themselves Sisters as they are called Cant. 8. 8. Yea are all individuall true members though weak and like these ready to be scandalized are brethren or Sisters amongst themselves in like manner First then we may have to consider wherefore the Church both here and frequently else where is called and compared to Jerusalem Isa 62. 6. Revel 21. 2. 1. In regard of Signification for it signifies as much as to say a vision of peace and indeed this is only to be seen within the bosome of the Church to wit peace with God peace of conscience peace with the Creatures and peace amongst themselves who are the true members thereof for which every one should pray as Psal 122. 7. and make their practise conforme as we see was that of Abrahams Gen. 13. 8. and as is recommended to us Psalm 133. 1. 2. In respect of Seperation and Election for the Lord made speciall choyce of it beyond all other places there to dwell as we see Psalm 132. 13. being before a City of the Cananites idolatrous as Abraham was in Vr and prophane and accursed as the Amorit and Hittite spoken of by Ezekiel c.
he speakes but of one Lilly but many thorns not only thereby to show the unity of his Church though being many members yet making up but one mysticall body but also the paucity of the godly in respect of the wicked for which cause our Saviour sayes that many are called but few chosen and that his flock is but a little flock 3. Thirdly this Lilly is said to be among thorns whereby is showne unto us 1. Not only her present condition on earth but likewise 2. Her excellency beyond all other societies as farre as a pleasant and fragrant Lilly excelles base and hurtfull thorns whereunto we find the wicked frequently compared in Scripture Ezek. 28. 24. Isay 9. 18. 19. and 10. 17. 1. Because of their present condition how happy soever seeming to the world yet they are but a cursed brood of the earth as thorns are said to be Gen. 3. 18. 2. Because of their personall disposition 1. In respect of themselves as thorns are shelters to serpents and other vermine so are their hearts a sheltering or nestling to Satan and all wickedness 2. In respect of others as thorns pricks and hurts so they prick and molest the godly partly by their ill life as Psal 119. 136. and 2. Pet. 2. 7. And partly by their persecutions being like the Gananit Jos 23. 17. 3. Because of their future expectation like thorns to be burnt in Eternall fire as fewell thereof Ps 58. 9. Observations 1. Seeing Christ showes that his Church is like a Lilly let every one therefore try himself if he be a true member thereof by the conformity of holiness humility and meekness which he should have with his head who is so likewise likened v. 1. Which if he have not but be impure and filthy like dogs and swine he is none of Christs flock at all 2. Seeing her estate here on earth is among thorns and mixt with the wicked as the good seed and tares in the field till the day of Reaping come or as wheat and chaffe till the day of winnowing come c. Therefore 1. We should walk the more warily and watchfully that we be not hurt by their evill example and being compast with such 1. with watching joyne prayer that we enter not into temptation 2. We should the lesse feare but rejoyce at the coming of death and welcome the same that rids us altogether of such grieving and molesting thorns as to David were the Tents of Kedar and to Rebecca were the daughters of Heth. 3. We see the Lords protection of his Church wonderfully that notwithstanding she is compast about with so many hard and prickling thorns yet she is made like a soft and tender Lilly to grow up amongst the midst of them safely as Israel multiplied in Egypt notwithstanding of Pharaoh's cruelty the bush continued greene notwithstanding of the fire that Moses saw in it and many thousands were joyned to the Church after Christs ascension notwithstanding of Herods and the Jewish or others their persecution 4. We see what should be the constant disposition of the godly notwithstanding that they be among thorns which is to continue holy like the white Lilly and not be drawn away by the wicked to be thorns like them or change their nature thereby as it were or to be like the fishes who are fresh though they be in the salt Sea as Noah did and Lot Joseph Obadiah the 3. children Daniel and others who neither for ill example nor hardest affliction left their integrity but with Job continued constant Verse 3. As the apple-tree among the trees of the wood so is my beloved among the sonnes I sat down under his shaddow with great delight and his fruit was sweet to my taste As He set forth her praise that She excelled all the daughters as farre as the Lilly did the thornes so she sets forth his here that he excelled all the sonnes of men as farre as the apple tree excells all the rest of the common trees of the forrest Which allegory she prosecutes showing what worthy benefits she received from his goodly apple-tree including them all under these two 1. His shaddow the quality whereof was so delightfull that she sat downe under the same and 2. Fruit the quality whereof in like manner was so sweet unto her Mouth that she did taste thereof and eate of the same She had before c. 1. v. 13 14. compared him to a bundle of sweet Mirrh and a cluster of odoriferous Camphir both excellent in smell but had not fruit nor shaddow and therefore now she compares him to an Apple-tree that afforded unto her both these thereby showing unto us that the excellency of Christ is so great through the plenty and variety of all grace and comfort that are treasured up in Him that no one thing or few whereon we can fix our consideration though never so good or excellent can sufficiently or fully represent that all-sufficiency and full store that is in him but what ever is good delightfull or praise worthy in every thing is all collectively and in the highest degree or measure and in the most excellent manner to be found in Him First then she compares him to a Tree planted by the hand of that Heavenly husbandman Joh. 15. 1. in the earth of our Humane nature who brought forth much sweet and comfortable fruit in his life time Joh. 21. 25. And therefore as trees in the winter season seeme to be dead he in his passion being destitute as it were of leafe and fruit gave up the Ghost and died but yet as trees in the spring revive so did he after his lying a few dayes in the grave revive and rise gloriously and ascend to the Heavens thereafter conspicuously where he sits at the right hand of the Father as that Tree of life in the heavenly Jerusalem spoken of Rev. 22. 2. whose leafe and fruit is medicinall And more particularly she compares him to an apple-tree commended in Scripture by three things specially 1. Pleasant fruit 2. Comfortable shaddow and 3. Sweet smelling And in this place particularly praised from Shaddow which did delight her and Fruit which was sweet to her to show unto us thereby that even so Christ Jesus excells all others whatsoever who are but as wilde trees as wanting culture or dressing 1. in heavenly beauty of grace and glory 2. in sweet and well smelling fruit of obedience and merit and 3. In comfortable shaddow of refreshing consolation and powerfull protection Secondly having compared Christ to an apple-tree she prosecutes the allegory showing what excellent benefits she received from him which she comprehendeth under these two to wit his shaddow which did delight her his fruit which did refresh her under the one whereof she sat and of the sweetness of the other she did taste First then we will speake of this His shaddow 2. Of the Churches sitting under it and 3. Of her delight in it First then we read of a twofold shaddow the one
the same the praise may be given 7. We see what prudence Pastors should have and not ever to be sonnes of thunder or as upon â—ball to denounce threatings but sometimes and to some persons to speake as from Gerizim and not come with the terrors of Sinai but the comforts of Sion lest they break the bruised reed and quench the smoking flax contrary to their Masters practice and eeke affliction to the afflicted whereas rather they should bind up the broken heart minister the oile of gladness to the spirit of heaviness or as here stay the flaggering soul with flaggons and comfort her with apples who is sick of love 8. From the reason which she gives of her desire to be stayed with flaggons and comforted with apples because she was sick of love we observe that it is not uncouth to see the dearest children of God to be subject to spirituall swoonings faintings and desertions as we see c. 3. 5. and here and to be sensible sorrowfull and solicitous therefore Yea I may say happy are they who are so soul-sick and most erronious is the blind worlds judgment of such who think them the contrary 9. Her sickness is here called love-sickness in respect of the vehemency thereof where with she was inflamed where we see not only whereon or on whom the love of every godly soul is set but that their love of Christ is not a lukewarme love but a fervent love kindled by the fire of Gods spirit and joyned with a fervent zeale of his glory whereby they preferre him to all things and the love of his truth yea to their very lives which is not deare to them in comparison of him or it when they are called to hazard the same for his name 10. It is she only who is thus love-sick that calls for these flaggons and apples that are mentioned to show unto us that such only hunger and thirst after the word of God and to these only the same is sweeter then hony and the Hony comb as David sayes Psal 19. and Mary Magdalen shews and therefore it is no marvell to see a Soul wherein the love of Christ was never yet setled to have small or no appetite to the word of God or delight therein Verse 6. His left hand is under my head and his right hand doth embrace me The church having called before for staying and comfort at the hands of the ministers of the Word here finding and feeling straightwais Christs help like a loving husband taking about her as the Apostle showes Eph. 5. 29. she acknowledges and confesses that all the efficacy and chief application is from the Lord himself Saying his left hand is under my head and with his right he doth embrace me Now hand is sometimes put in Scripture properly for the member of the body so called Gen. 19. 16. And sometimes figuratively and when it is applyed to God as here it signifieth sometimes God effectuall purpose of things to be done as Act. 4. 28. 2. Sometimes Gods actuall power in performance as 2. Chron. 6. 15. 3 His help and furtherance of others in performance of his good-will as Ezra 8. 18. 22. and Neh. 2. 8. 4 His power resisting and disappointing yea destroying his enemies who do oppose and delivering his owne Ezra 8. 31. Exod. 15. 6. 5 His bountifull providence towards all and chiefly towards his owne Psal 145. 16. 1 Chron. 29. 16. 6 His gracious protection Isay 49. 2. 7 His upholding with strength and comfort as here and Ps 37. 24. and 18. 35. Also we have in Scripture a creating hand of Gods Job 10. 8. 2 A redeeming hand Luk. 1. 74. 3 A conducting hand Ps 73. 23. and 4. A receiving up hand or manus suscipiens Ps 31. 5. In like manner hands of mercy offering Isay 65. 2. and a hand of justice punishing Heb. 10. 31. Likewise a right hand as here embracing and a left hand supporting both comfortable to the godly but the left hand dreadfull to the wicked Matth. 25. 41. Of these two hands sayes Bernard Laevâ levat dextrâ suscipit in laeva miserationes et merita in dextra remunerationes et praemia Or as Solomon sayes length of dayes are in her right hand speaking of wisedom and in her left hand riches and honours Pro. 3. 16. But simply to looke here to the mind of the Holy Ghost howsoever some expound these two hands to be the old and new Testament compassing the soul about with the divers comforts that are in them as a left hand under and the right hand embracing one above do compasse and clasp the body yet both these hands of his signifies that all that Christ is his god-head and man-hood natures and offices life and death buriall and resurrection ascension and coming againe to Judgment all these by the powerfull application by the spirit of grace and faith applyed to the love-sick soul afford great comfort and refreshment Observations 1. We see Christs great love who leaves not his own in their infirmities or straits corporall or spirituall but is neer unto them and present with them even in the greatest seeming desertions to support and stay them when with Peter they are as it were sincking or as it is said Matth. 8. 25. ready to perish and who applyes himself unto them and embraces them as Elisha 2 King 4. 34. applyed himself to the Shunanites child to revive him or as for the comfort of the dejected prodigall his father ranne unto him embraced him and did kisse him Therefore let us still relye on his more then fatherly tender care and say with David Ps 119. 116. Uphold me according to thy word that I may live O Lord and let me not be ashamed of my hope in thee 2. We see that the flaggons she sought to be stayed by them and the applâ—s for her comfort availes not to preserve her from swoonings nor raising up againe till he put his left hand under her head and with his right embraced her to show thereby unto us that except with the outward ministry for comforting raising or strenghning a soul himself concurre by his inward efficacy and powerfull work of grace all what Paul or Apollos or any such could do can no wais availe It is therefore that which we specially should beg and desire 3. Here we have a notable comfort that he embraces her when she is so weake and in a swoond that she cannot imbrace him and therefore although our spirituall fainting be great and our faith so weake that we are so farre from being able to hold fast and with Jacob wrestle for a blessing that our grip seems altogether to be loosed and we beginne to sinck as it were yet be of good comfort that we do not so much apprehend as our safety stands herein that we are apprehended and gripped unto or held up by the hand of the Almighty and out of whose hand none is able to pull any one of his sheep 4. She
sought only from the servants to be stayed by flaggons and comforted by apples because of her love-sickness and yet she gets more even her loves neer presence and his loving embracement and holding up of her head So ready is the Lord to give to his owne more then their hearts can ofâ—imes desire or they expect or look for as he did to Solomon and Jacob who looked not to have seene Joseph before his death and behold the Lord has showne to me sayes he even thy seed also 5. We see how thankfully she acknowledges her beloved's kindness and care of her declaring the same and how sensible she was thereof which should teach us to do the like to his glory who is so bountifull towards us and thereby also to comfort and confirm others telling them what the Lord has done to our soul and to manifest our thankfulnesse as David vowes to do saying Hold me up O Lord and I shall be safe and I will have respect unto thy statutes continually Vers 7. I charge you ô ye daughters of Jerusalem by the Roes and by the Hindes of the field that ye stir not up nor awake my Love till he please Here is a charge given but whether by the Church concerning Christ or by Christ concerning his Church Interpreters varie and it is not so easily discussed by the Hebrew Text where the word My Love is of either gender Some therefore expound it That the Lord Jesus charges the fals members of his Church not to trouble her peace compared to a sleep or rest whereinto she is fallen in his arms as it were after her swooning by their schism heresies or persecution Some others again expound it That the Church having found such tender care and love shown unto her by Christ charges her true members called The davghters of Jerusalem that by any unchristian behaviour of theirs or sinning they provoke not Christ or grieve his Spirit and thereby interrupt this sweet fellowship and cause him to depart and withdraw his comfortable presence which lately she found from her And to this sense agrees our English Translation saying I charge you that ye stir not up nor awake my Love till he please that is not at all as we see by the like speech used 2 Sam. 6. 23. and Matth. 1. 25. In the words then we have 1 A charge 2 To whom it is given 3 Whereby they are charged And 4 What to do First then in the words we have a charge given by the Church to all her true members which is of greater enforcing than to exhort or require which imports both authority in those who do charge as we see 1. Tim. 6. 17. and the duty of obedience in them who are charged The Church therefore having authority as a Mother from Christ her Husband she charges her children who owe obedience to her to behave themselves so as He be not nor his Spirit grieved by their bad behaviour Secondly this charge is given to the daughters of Jerusalem where we must note that it was the manner of old that the Bridegroom had young men to be his companions and friends which are in this song Christ's faithfull Pastors as John the Baptist tearmeth himself one of his friends As also the Bride had Virgins to be her companions and followers with whom in this Song Christ's Spouse is said to be accompanied and are here called Daughters of Jerusalem Daughters of one father and one mother to whom they owe as children to parents love honour and obedience and being such daughters they are sisters amongst themselves as they are called Cant. 8. 8. whiâ—h imports love and being daughters of Jerusalem that implies peace the ground whereof is love as Abraham argued Gen. 13. 8. to show what should be seen amongst true Christians even love and peace as the Psalmist tells us Psal 133. 1. Therefore we should try our selves hereby if we be the true disciples of Christ and labour to have love in our hearts and then easily we will incline to peace otherwise there will be seen nothing but discord upon light occasions and if we bite and devour one another we shall be consumed one of another and if notwithstanding we say that we love God we shall be found lyars as Saint John witnesseth 1 Joh. 4. 20. Thirdly They are charged by the Roes and Hindes of the field which beasts are mentioned when love is recommended between man and wife Prov. 5 19. that as the males and females of these beasts do delight and dearly love one another and where such love is there is a care not to stir up to wrath and to move departure one from another even so the Church adjures her true members by these that they may so delight and dearly love Christ who hath so loved them that they stir not him up in anger to withdraw his comfortable presence from her the proof whereof she had so lately found Or they are charged by the Roes and Hinds of the field not to stir up her Beloved because these beasts are most tender scarre and soonest afraid or stirred up by any noise or tumult Fourthly that which they are charged to do is that they stir not up nor awake her Love till he please that is by their sinning against him or by their unchristian carriage they grieve not his Spirit as we are exhorted Ephes 4. 30. nor stir him up to wrath Now there are two sorts of persons whom we should be loth to stir up to wrath 1. Great persons in regard of the power of doing us evill and herein the motive is Fear 2. Good persons and liberall in regard of their bounty and doing us good and here the motive is Hope But in this her Beloved both are conjoyned for he is of greatest power both over soul and body as also of greatest bounty in gifts both spirituall and corporall temporall and eternall who also in all our wayes must be our guide and counsellour Psal 73. 24. in all our dangers and straits our guard and deliverer in all our crosses our chiefe and onely comforter and in death it self and after our onely constant and best friend and rewarder To stir him up then to wrath whose wrath is so dreadfull Heb. 10. 31. and of whose favour we stand more in need than the Tyrians did of Herod's Act. 12. 20. is great madnesse and to grieve him who in all our griefs must be our comforter and easer and saver from eternall grief and torment is great ingratitude and folly Next to know how he is stirred up or grieved and whereby It is in a word by sin and 1. as Great which sort of persons are stirred up and offended when any indignity is done to them and thus is God offended when by hearkning to sinners or Satan's temptations like our first Parents the treacherous counsell of his or our enemy is preferred to his wholsome and good counsell 2. As Good our offending of him arises from that which has
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
no good fruit but either as has been said barrenness or Briers even so in the world and mans heart by nature there is no fitness of ground for the seed of Gods word nor planting of the saving graces of the Holy Ghost till we be made as the Apostle speaketh the Lords husbandry 1 Cor. 3. and such a change be wrought as we have Psal 107. 35. 37. from barrenness to be fruitfull to the Lord while as the whole world beside out of which we ascend here with the Church doth remaine as a wast barren and until'd wilderness Secondly by her coming up out of the wilderness is not meant any corporall or locall mutation for thus neither doth Christ come down to her nor doth she ascend to him but a spirituall ascension in affection and holy devotion by faith and Sanctification not conforming her self as the Apostle speakes to the world but being transformed by the renewing of her mind that she may prove what is that good acceptable and perfect will of God Rom. 12. 2. In respect of which going up out of the wilderness which is opposit to going down as we have Exod. 13. 18. and Gen. 42. 2. Solomon sayes that the way of life is above to the wiâ—e that he may depart from Hell beneath Pro. 15. 24. and indeed this is no small work seeing that the whole bensell of our hearts naturally bend down-wards to this world and earthly things and it is the mighty power of Christs grace when he comes that makes this ascension Thirdly she is said to come up out of the wilderness like pillars of smoak to show that her journey and mounting up to Heaven as has been said being moved by the fire of Gods spirit is with a straight foot or course of Sanctification and with a steddy and constant resolution like Davids signified here by pillars Psal 119. 57. and thus as a spirituall sacrifice the godly offer up themselves as they are exhorted Rom. 12. 1. and straightly ascend to God like the sacrifice of Abel on Christ Jesus as the alter by the fire of the spirit and resolving the earthly part of their naturall corruption piece by piece into ashes Fourthly she is said to be perfumed with Myrrh and frankincense and other pouders of the Merchant to show that thus the Church is made a sweet odour to God in Christ whose death is like Myrrh bitter in taste but sweet in smell and whose mediation is figured by frankincense whereof is mention Exod. 30. 34. as we see Rev. 8. 3. so that thorow his death and mediation the Church becomes a sweet odour to God like Jacob in Esau's vesture Also she may be said to be perfumed with Myrrh and Frankincense Myrrh being a figure of mortification of the flesh whereunto we are exhorted Col. 3. 5. It being used in the imbalming the dead And Frankincense a figure of the grace of prayer and holy devotion as we see Psal 140. 2. and Rev. 8. 3. With other pouders of the Merchant that is with all other graces that Christ has bestowed on her by the preaching of the Gospell with all these she is said to be perfumed and so made sweet and fit to ascend up before God in the heavens for otherwise in and of our selves by nature we stink like hemlock and are most loathsome abominable fitter for that pit which burneth with fire and brimstone then to ascend up into such heavenly palaces till he wash us and anoint and cloth us as we see Ezek. 16. and as Esther was purified and perfumed with sweet odours before she came to the king Esther 2. 12 till we be purified by the blood of Christ and perfumed with the merit of his sufferings and with the graces of his spirit needfull to salvation before we present our selves for acceptation to the King of kings Likewise she being in a barren wilderness where no such sweet and odoriferous spices does grow and being of her self also like the Church of Laodicea poore and wretched Rev. 3. We see that she has not these things from her self but from her blessed bridegroom whom when she found she found also as in a full storehouse all these things in him and got all these things from him so that justly he might say to her as he speaks by his Prophet I decked thee with ornaments and thou wast beautiful with my comeliness which I had put upon thee Ezek. 16. 11. 14. Observations 1. We see that God can raise up a Church to himself even in the wilderness to the admiration of observers as Rev. 12. and although we be in the wilderness of this world yet with the Church we should not be of it but with her we should come out of it as Abraham was bidden leave Vr of the Chalde's Lot go out of Sodom and Gods people come out of Babylon Separating our selves from the manner of the conversation thereof as we would be separate at the Last day like sheep from the goats from the damnation thereof 2. As we should leave the wilderness of the world so we should spiritually ascend towards heaven like pillars of smoak not only forsaking and abhorring that which is evill but as the Apostle exhorts us cleaving to that which is good Rom. 12. 9. For in these two true religion consists as the people of Israel quitting Egypt behoved to mind Canaan and those that disgust earthly vanities must be inamoured with heavenly graces and seek those things that are above where Christ sits at the right hand of the Father And as smoak is caused by fire so he who must inable and makes us do both these is the spirit of God who is compared to fire Matth. 3. 11. 3. But the Church never mounts upward like pillars of smoak in a steddy and constant course till after seeking she found her welbeloved who first came down to her before she could ascend up to him which showes us that even so before we can come out of the world and nature and â—mount up to heaven by a Heavenly disposition desires and delight we must be sensible of our spiriuall wants seek after Christ and find him and therefore this is the cause why so few spiritually thus ascend but cleave and are glewed to the world and remain in nature because they were never yet sensible of their spirituall wants or what need they had of Christ neither ever yet truly did they seek after him or comfortably find him and who spiritually ascend not here shall never in their bodies ascend comfortably hereafter 4. It is likewise said that she not only ascends like pillars of smoak having found Christ but also that she is perfumed with Myrrh and Frankincense c. Which showes unto us that till we be indued with the saving graces of God signified by these perfumes and powders of the Merchant which makes us smell sweetly in Gods sight we will never be fit to ascend up or present our selves before his heavenly Majesty to
that her sleep was not like a deadly lethargy or that her heart or conscience in that sleep was like Nabal's which died within him altogether but she retained the life of grace still in her soul and that seed remained in her whereof John speaks because she is born of God 1 Joh. 3. 9. the work of which new-birth can never be extinguished which is a singular comfort and which we have confirmed unto us both in the old and in the New Testament Jer. 32. 40. Rom. 11. 29. 1 Pet. 1. 5. Joh. 10. 29. Rom. 8. 30. and Phil. 2. 13. c. Which perseverance in grace and estate thereof they have onely from God and his Spirit moving on their hearts as he did in the Creation on the waters and who keeps the seed of grace in them and them by it from full and finall falling away Indeed they may be sometimes sore wounded and shaken as Peter was for their humiliation but not quite destitute of saving grace Vt majorum etiam ruina sit minorum cautela As also by sin the act of grace for a time may be restrained as of repentance and such other holy duties as Psal 119. 59. is mentioned which we see to have been the time of David's security but the habit of grace can never be lost because it is not acquired but infused by him whose gifts are without repentance As likewise some degrees of faith love zeal repentance and the like may be lost but not all faith all love all zeal c. for the seed still remains because of the new birth Followes next to the Churches acknowledgment of her security wherein she lay Christ's carriage and care to awake her out of the same which is by his voice which she knowes and acknowledges to be the voice of her beloved the particulars whereof are these 1 His compellation of her 2 His petition and 3 The reasons thereof First then our Saviour useth his voice to awake her out of this her security not immediately uttered but mediately in the ordinary exercise of the holy Ministry whom whosoever hears they hear him contra and by this his voice in the mouths of his holy Prophets Apostles and faithfull Pastors has he called upon his Church and awaked her from time to time when like the wise Virgins she has fallen asleep which is his singular kindnesse towards her when he so awakes her that she should not be surprised by her spirituall enemies or perish with the wicked world This is likewise to be remarked how the faithfull even in this their sleep can discern and tell that when his Word is truly preached it is the voice of Christ which they hear and that doth call upon them according as he saies Joh. 10. 4. That his sheep know his voice and will not follow a stranger but flee from him for they know not the voice of strangers They have therefore a discerning judgment which the Romanist's deny to God's people and are not like many who halt between truth and idolatry and will tell that they know not which is the true religion or the voice of Christ nor cannot judge thereof when every sect and profession boldly affirms that they have the truth on their side and therefore cannot resolve with themselves to whom to adhere Surely such do plainly professe that they are void of God's Spirit who by the gift of discerning and rule of God's Word cannot â—ry the spirits nor like Christ's sheep know the voice of Christ Next she attributes to the voice of her beloved knocking as we see in like manner Rev. 3. 20. which showes not onely the earnest desire that Christ has of our salvation calling and knocking at the dores of our hearts that we may open to him and that salvation may come into our house but also this showes the power of Gods Word as it is called the power of God unto salvation to all them who believe Rom. 1. 16. the preaching whereof is as it were the very hand of God knocking at the dores of his Elect and making them to hear and open to him the everlasting gates of their souls that the King of glory may enter in Psal 24. Again it is to be remarked that she saies It is the voice of her beloved that knocks who is indeed dilectus deo ut filius angelis ut dominus hominibus ut salus beloved also justly 1 For excellency of beauty vers 10. being the Sun of righteousnessâ— and fairer than the children of men Psal 45. 2. like the rose of Sharon and lilly of the vallies Cant. 2. 1. And 2 For liberality of bounty who not onely gives us all good things but has given himself to us and for us to the death of the crosse and as Psal 84. 11. who is the giver of grace here and of glory hereafter Therefore worthy is he on whom we should set our love whereby we shall reap these benefits 1 The assurance of his love to us and election of us 2 This like Moses's Rod will devour up all sinfull love 3 As Iacob's to Rachel it will facilitate our obedience and hardest sufferings 4 It will most enforce us of any motive to love our neighbour as we ought And 5 assure us of that estate wherein faith and hope ceasing our love onely shall remain and be perfected in heaven In the particulars of this voice of her beloved we have 1 His compellation of her which is by divers titles My sister my love my dove my undefiled of all which we have spoken before Onely herein this is remarkable that he gives her these titles even in her infirmity while she is lying now in the sleep and slumber of carnall security and has the dore of her heart closed as it were upon him which showes what affection he bears to her or to any soul wherein a love to him remains though having many infirmities according to which as the Psalmist saies the Lord deales not with us nor rewards us according to our iniquities Psal 103. 10 13 But as a father pittieth his children so the Lord pittieth them that fear him Secondly in this speech of our Saviours we have what he desires of her which is to open unto him as Naaman's servants said unto him 2 King 5. no great matter to perform especially to so great and good a Lord who had come to her dore so kindly had waited on her so patiently and was to benefit her thereby so abundantly as he said to Zacheus as to bring salvation to her house In which suit of opening we have to consider 1 What this imports 2 If we have power to perform this 3 The motives which should induce us And 4 The manner how to perform the same First then this imports that our hearts by nature and in the estate of security are closed against God ready patent to admit and let in Satan's suggestions and 10 harbour the thoughts of vanity worldlinesse or wickednesse but not so
all glorious within Psal 45. 13. the same consisting in spiritual ornaments which are neither dimmed nor diminished by afflictions or tryalls but then do shine most brightly as the stedfastnesse of their faith the fervency of their prayers their lowlinesse and humility their patience and perseverance their contempt of the world and desire after heavenly things and sundry other vertues for which these daughters of Jerusalem not looking on her as the blind world doth but with a spirituall eye and right discerning judgment do here pronounce and style her the Fairest amongst women Observations 1. Then we see that it is a spirituall eye which discerneth spirituall things and therefore sees even in a dejected soul the beauty of holiness as David saw the godly though never so base and mean in the eyes of the world Psal 16. like Lazarous to be the excellent ones of men and as the Apostles speaks Of whom the world was not worthy Heb. 11. 2. An earnest seeking after Christ our selves and godly conference of him and of heavenly and spirituall matters and cases of conscience is a mean to edifie and stirre up others to piety and the like practice and so to winne soules to him which as it ought to be in all Christians so specially seen in pastors who if they be seen only to seek after the world and to talk of such things they are a great scandall to other weak Christians 3. We see that it is a great step and hope of funder proficiency in true Christianity when any seriously beginne to inquire after the Lord Jesus as he has revealed himself in his word and in the power thereof to his elect and are desirous to learn what are his excellent benefits and heavenly graces which he as a full fountaine and treasure thereof has in himself to dispence and bestow on them who come to him Vers 10. My beloved is white and ruddy the chiefest among ten thousand Here is the churches answer to the daughters of Jerusalem their question vvherein she describes her beloved unto them and showes forth his matchless beauty and excellency both from his colour vvhich declares his good complexion and from the fit proportion of every part of his body in vvhich two true comeliness consists In which description though it be not necessary to expound what may be by every part signified the mind and aime of the spirit being mainly by this description of Christ according to the naturall parts of a mans body vvho is young and lovely to show that he is altogether beautifull excellent and delectable to the eye of the sanctified soul yet vve shall touch a little and briefly somethings most convenient And. 1. she sayes that he is white and ruddy vvhich two colours do shovv an excellent complexion and make up perfect beauty Cant. 2. 1. see Lam. 4. 7. as vve see David commended therefrom 1 Sam. 16. 12. And our Saviour for that cause compared to the Rose of Sharon and the Lilly of the vallies the vvhite colour denotating his Innocency in himself and the red his sinfull case by imputation as we see Isay 1. 18. and 2 Cor. 5. 21. Also the red betokening his bloody sufferings for sinne and the white colour victory peace and joy obtained to us thereby yea he is so excellent beyond all creatures in heaven or earth men or angells that she sayes he is the chiefest amongst ten thousand Psal 45. 2. Vers 11. His head is as the most fine gold his locks are bushie and black as a raven His head or high dignity as king and head over all being king of kings and king over him also who is said to be king of feare and a feare to all kings is said to be of gold that is as Isay 9. 6. glorious and durable or by the head of Christ may be understood his deity as we see 1 Cor. 11. 3. where God is said to be the head of Christ as Christ is said to be our head yea our only head we not needing another whose locks are said to be black for setting forth his beauty as a foile is to a bright and beautifull stone which colour is a signe of heat and strength in youth and denotates strength and spirituall vigour in him as the white colour of haire Dan. 7. 9. did show him to be the Ancient of dayes full of gravity Majesty and Wisdome Vers 12. His eyes are as the eyes of doves by the rivers of water washed with Milk and fitly set His eyes are said to be as the eyes of Doves as hers also was by him compared before chap. 4. 1. 1. For cleerness and therefore compared to a flame of fire Rev. 1. 14. searching the very heart but yet meek and mercifull to all true penitents and delighting in purity as doves doe in cleer waters and in holy Innocency resembled by the whiteness of milk and taking pleasure in an orderly conversation regulated by Gods word and in performing obedience to both tables of Gods holy law by an equall respect as eyes do their object that are fitly and equally set and placed in the head Vers 13. His. cheeks are as a bed of spices as sweet flowers his lips like Lillies droping sweet smelling Myrrh His cheeks which in Princes specially at their coronation are kissed in token of homage as we see Psal 2. 12. and 1. Sam. 10. 1. As also in others are kissed in token of reverence and affection as we see Exod. 18. 7. are said to be as a bed of spices and as sweet flowers to show thereby the sweetness that the subjection of the soul to Christ with reverence and love towards him doth afford which none knowes but those who in the sweet repose of a good conscience and witnessing thereof do find the same to their joy His lips also are said to be like Lillies dropping sweet smelling Myrrh see Psal 45. 2. whereby is to be understood his holy word and heavenly doctrine Joh. 7. 46. Which is compared to fragrant and white Lillies in respect of the purity thereof without any mixture of errour and is therefore called the sincere milk of the word as also is said to drop sweet smelling Myrrh in regard of the comfort thereof which it affords not to every one as we see in those to whom it is as a scorching or destroying fire and savour of death unto death Rev. 11. 5. and 16. 8. But only to humbled and believing soules as we see it was to David Psal 19. 10. and is to every one who hungreth after the same and takes delight therein Vers 14. His hands are as gold-rings set with the Berill his belly is as bright I vory over-laid with Saphires His hands whereby is meant his actions Luk. 24. 19. whereof the hand is the instrument are said be like Gold-rings set with the berill that is most precious as gold in estimation perfect as the circular figure is of any and glorious like precious stones for he did all well
grow up by degrees unto maturity and ripenesse till they come to such a perfection as to bring forth fruits whereon our Saviour is said here to feed to show his delight in a Christian obedience as a hungry man has in meat and drink Likewise he is said to go down not onely to his garden in the singular number meaning thereby the Catholick Church in generall which is His as has been shown before by a manifold right but also to his gardens in the plurall there to feed denotating every particular Church and every soul in them over whom he has a speciall and particular inspection and to whom he has promised his comfortable presence and constant abode with them Ioh. 14. 13. The end of which his presence by the power of his Spirit with his Church and externall ministry thereof is To gather lillies that is to gather together all his Elect that before his second comming they may be all one flock in one sheep-fold under one shepheard which Elect of his why they are called Lillies we have shown before Cant. 2. 1. Observations 1. We see though Christ seem to withdraw himself awhile from his Church or garden and seem to neglect her as the Disciples said Mar. 4. 38. Dost thou not care that we perish and though he seem to leave any true member of her under spirituall desertions yet he is in his garden and shall be present with her and her true members constantly to the world's end 2. If Christ be present ever in his Church as in his garden and gardens in particular by a particular inspection as he had of him who wanted the wedding garment and of Nathaniel Ioh. 1. 48. Then how watchfull a eye should we have over our selves considering that we are in his sight continually who walks in the midst of his Golden candlesticks and has eyes as a flame of fire Rev. 1. 14. to observe our wayes and shal be our judge at the last day 3. We see what our hearts and lives should be if we belong to this his garden and be true members of his holy Church to wit our hearts should be like beds of sweet spices sowne with heavenly vertues and our lives should bring forth sweet fruits such as Isay speaks of whereon Christ may feed and not as alas the lives of most do sowre grapes to set our teeth one day on edge Isay 5. 2. 4. The gathering we see of the elect and their effectuall calling to be Lillies in his garden is ascribed to Christ for he onely opens the heart like Lidia's and does teach the same therefore both by pastor and people from him let the same to wit his grace of conversion be earnestly sought and implored and all the glory thereof to him alone be only ascribed Vers 3. I am my beloveds and my beloved is mine he feeds among the Lillies Here the sweet assurance that the soul had before of a comfortable communion with Christ beginnes to revive againe under the former spirituall desertion and that joy of her salvation whereof David speaks Psal 51. beginnes to be restored to her againe Of which words because we treated before chap. 2. 16. we supersede any more to speake of them here Vers 4. Thou art beautifull O my love as Tirzah comely as Jerusalem terrible asâ—an army with banners Here beginnes the second part of this Chapter wherein the beloved renewes the praise of his spouse after the same manner and almost in the same words as he had done before in the fourth Chapter and yet without any tautology as might be thought or superfluous repetition but most fitly and requisitly he speakes in so kind a manner to his spouse after his former silence chap. 5. 6. Now to her comfort to testifie his presence again and that notwithstanding of her former faultiness which had made him to withdraw himself from her and suffer her to indure such distresse yet he would not fully nor finally desert her as also in respect that she had bewailed her offence and had risen and sought him sorrowing lest by her sinne and security it might seem she had lost his love and her former comeliness in his sight therefore for her comfort he renewes the commendation of her beauty as she had renewed her carriage and addes thereto that thereby he might witnesse to her the constancy of his liking In this verse then she is commended 1. From her beauty 2. From her comeliness and 3. From her terrour to her enemies first then she is said to be beautifull as Tirzah which was a city in Canaan not farre from Samaria wherein for pleasantness of Situation Jeroboam built his royall place and thereafter the kings of Israel kept their court as we reade 1 King 14. 17. Next she is said to be comly as Jerusalem whereof already we have spoken at large which was not onely commended for sanctity as the holy City chap. 1. 5. but also from peace and the exercise of true religion and publick worship in her beyond all other places whatsoever Lastly she is compared in respect of her estate Militant on earth to an army terrible with banners 1. The Generall of which army is he whom Joshua saw Joshua 5. 14. The captaine of the Lords hoste victorious ever and triumphant over all his enemies who is described Rev. 19. 12. c. on whose head are many crownes whose eyes are as flames of fire and whose name is King of kings and Lord of lords blessed for ever 2. His souldiers are all sonnes to the most high and coheires with their Generall of a heavenly kingdome of undanted courage in greatest extremities as Martyrs have proved and of invincible valour more then that of David or his worthies and so there was never so noble and valiant army as this 3. Their armour is armour of proof and spirituall as we have Eph. 6. 4. Their banner or Ensigne is the Crosse of Christ and his bloody sufferings under the colours of which avowed profession they constantly and couragiously fight 5. They are all one compact body in a holy unity of faith and love though they be dispersed thorow the whole earth marching all orderly in their severall stations wherein they are set by their great generall and 6. These are their priviledges 1. Wounded they may be but never killed nor over come finally 2. They are sure of victory over all their spirituall enemies yea over death and the grave it self and to triumph in the highest heavens and 3. Each one for his reward shall receive an incorruptible crowne and a glorious eternall kingdome with Christ Jesus for ever Observations 1. Seeing the estate of Christs Church here is Militant and therefore compared to an army therefore Let all her true members expect no ease rest or security on earth but rather the uttermost daily that either the craft or malice of Satan can plot or practise and therefore arme themselves with the compleat armour of God be still on their
grace in and upon us has here two names whereby it is expressed to wit the one is a raising of her up whence also it is called the first resurrection and the other is a birth whence it is called our regeneration And is partly ascribed to Christ as a raising up or first resurrection and partly to the Church as a birth or regeneration his part being in both the inward efficacy and her part onely the outward ministery he then that raised the dead and shall raise them at the Last day can onely raise the dead soul that all the glory may be to him alone and his Church as a Mother may well conceive and bring forth but he that onely has the key of the womb as he has of the heart the clouds and of death who also marvellously frames our tender bodies therein and gives strength to the Mother to bring forth the birth he likewise has the chief hand in our spirituall conception and in that forming of his Image in us spoken of by the Apostle Gal. 4. 19. which is our new birth or regeneration And in which work as the dead has no power in themselves to rise or the birth to conceive and form it self in the womb and thereafter to come forth out of the same so neither is it any way in the power of nature or mans free will to raise themselves or be agents in the first act of their regeneration and conversion to God Observations 1. Seeing in our coming up out of the wilderness of this world and of our Pilgrimage therein to our heavenly Canaan we have no strength of our selves either to walk or wrestle with any temptations with which we will encounter let us here with the â—pouse relye onely for strength and supporting upon Christ alone and so leane upon our beloved 2. Seeing he is author of all grace and specially of that work of grace in us whereby being dead in sinne we are raised to newness of life here and regenerated to the hope of eternall life hereafter therefore let us ascribe all the glory to him alone and not to any merit or free-will in us for who has made thee O man but God onely to differ from another or what hast thou but that which thou hast received 1 Cor. 4. 7. 3. Seeing as he ascribes her raising to himself so does he her birth to his Church and Ministry thereof therefore if we would be partakers of grace and the work thereof which tends and ends into Glory let us not despise Christs Church her ministry and instruction as was said in the former verse but reverence the same knowing that he has not God to be his father who has not or reverences not the Church as his Mother Vers 6. Set me as a seal upon thy heart as a seal upon thine arme for love is strong as death jealously is cruell as the grave the coales thereof are coales of fire which have a most vehement flame 7. Many waters cannot quench love neither can the floods drown it if a man would give all the substance of his house for love it would be utterly contemned In these words out of the consideration and proof of his manifold love to her as has been showne in sundry particulars she breaks forth now into an earnest prayer or petition that the same may continue sure and constant towards her and that she may be assured and confirmed thereof therefore she sayes Set me as a seal upon thy heart and as a seale upon thine arme desiring so of him who is the onely true High Priest of his Church that as the names of the tribes of Israel were graven like seals upon Aarons breast-plate of judgment upon his heart Exod. 28 29. when he went into the holy place for a memoriall before the Lord continually even so 1. That he should be continually mindfull of her in his intercession before God his father as we see that to be his priestly office Heb. 9. 24. 2 That he should intirely and constantly affect her as there is no neerer conjunction then of that which is set as a seale and makes a deep impression on the very heart Neither doth she onely desire to be set as a seale on his heart but likewise on his arme to show that she desires not onely his continuall remembrance of her as by the Prophet the Lord sayes For that cause behold I have graven thee upon the palms of my hand Isay 49. 16. but likewise that she desires the manifestation of his affection by his actuall aid by supporting her in all her infirmities and his help of her against all her enemies and all this by his mighty power which is called the arme of the Lord Isay 40. 10 11. Exod. 15 16. Zech. 11. 17. Luk. 1. 51. Joh. 12. 38. And elsewhere in scripture Thereafter she rendreth the reason of her desire from the nature and force of that sprirituall and fervent love which makes her so to sute this at his hands which she compares to three most strong things 1. To death which overcomes all men as the Churches fervent love to Christ overcomes all temptations and most cruell sufferings as we see in the example of Martyrs 2. To the grave which is likewise invincible and devours up all and even so doth Christ's love likned here to jealousie for the vehemency thereof that can abide no corrivall overcome all difficulties 3. To coales of fire which have a vehement flame that consume all the combustible matter of earthly trash that is cast into it yea unto such a flaming fire which all the waters of afflictions as the Prophet expounds the same Isay 43. 2. yea the floods thereof as we have Rev. 12. 15. cannot quench or drown it as the Apostle showes us Rom. 8. 35. And which being of a Heavenly nature by all that a man has of earthly and worldly things cannot be ballanced nor sufficiently appretiated which makes the merchant in the Gospell who overvalued the same above all these things to be accounted therefore the wise and prudent merchant Matth. 13. Observations 1. We see what should be the very upshot of all our desires to wit to be in Gods favour above all things as David did choose Psal 4. 6. and to be neerly united to Christ precious in his sight and had by him in perpetuall remembrance and in a word to be as a seal on his heart and a signet on his arme 2. If we would have our selves to be so to Christ then we must labour that he be so to us to wit as a seal upon our heart in tender love to him neer conjunction with him mindfulness ever of him and having the stamp of his Image imprinted on our soules that thereby we may be known like Cesars coine that we belong to him neither let us set him onely as a seal on our heart by inward piety but likewise on our arme by outward practice thereof 3. We see that That which makes her
the Lords protection by a holy confidence and to the refreshing cooling and comfort of the promises of his word and the witnessing within us with Job of a good conscience submitting our selves to his good will and pleasure who gives us that cup to drink of as our Saviour by his example taught us in his agonie and labour to be well rooted and established by grace that having the moysture thereof in our souls like the Oyl of the wise Virgins which they had in their Lamps we be not like that seed spoken of Math. 13. 5 6. 3. We see that the Church has not only open and avowed Enemies but domestick and intestine like these false brethren here mentioned who claimed to be Children of the same Mother as well as she of which sort the Apostle forewarnes the Church Act. 20. 30. And the beloved disciple Rev. 13. 11. 4. These were angry at their Virgin-sister which showes us the wicked disposition of such false brethren who though they be under one name and common ensigne with true professors and lay claime to the true Church as much as any yet as Cain waxed wroth against Abel unjustly and Esau in like manner against his brother Jacob so do they for the truths sake against the true worshippers as the Dragon was wrath with the Woman Rev. 12. 17. and went to make Warre with the remnant of her seed 5. Where she saies that they made her the keeper of their Vineyards but her own she did not keep we see 1. the weaknesse of many true professors and dearest of Gods Saints that through fear and force of persecution they have been sometimes drawn as Peter denied his Master to do that which thereafter with many teares and humble confession they have with the Church here to Gods glory and their own shame acknowledged And therefore this teacheth us ever to suspect our own strength and to beg courage and constancy from God that so he who stands may take heed lest he fall et ut majoris ruina sit minoris cautela 6. Next in her humble confession and acknowledgement of her infirmitie fault and negligence we see the laudable disposition of the godly in the humble acknowledgement of their sinnes that God might get glory and others by their example may be aware as we may see in Moses David Jonas Paul and many others far contrary to the contrary disposition of the wicked who seek to deny exteâ—…ate or cloak and cover their sinnes as our first Parents did their fall or as Achan hid the accursed thing Verse 7. Tell me O thou whom my soul loveth where thou feedest Where thou makest thy Flock to rest at Noone for why should I be as one that turneth aside by the flocks of thy Companions Having before acknowledged how in her weaker members throw infirmitie and force of persecution she was driven and drawn to the observation of humane ordinances and neglect of her own calling in the duties thereof are committed unto her In these words she turneth her speech againe to her wellbeloved praying him most earnestly for his direction of her in time-comming that she may more constantly adhere to his truth and feed only on that green pasture spoken of Psal 23. As also for his grace and protection that she fail not nor fall away because of persecution which is compared to the scorching heat of the Sunne at Noon day And this she does in Allegoricall tearmes borrowed from a shepheard and his flock and therefore she desires her beloved as the Shepheard of his Sheep that for direction he will show her where he feeds and for refreshing cooling and protection where he causeth his Flock to lye down at Noon day that so she turne not aside being otherwise destitute of these from him and his Flock to the Flocks of others who are seducers and are here called his Companions These words then divide themselves into a petition and a reason the one set down by a pathetick expression the other by a pithy interrogation In the petition againe we have 1. How she styles him to whom she puts up her petition 2. Whereunto she assimilates or compares him and 3. what are the two things that she petitions from him to wit 1. Where he feeds and 2. Where he makes his Flook to rest at Noon day First then she styles him thus Oh thou whom my soul loves showing thereby the nature of the love which she carries to her Well-beloved to wit that it is not a carnall love but a more supernaturall and spirituall love even that which the spirituall part of man or the soul carries to him who will be worshipped in spirit and truth And blessed is that Soul which is inflamed therewith Secondly she assimilats him to a shepheard as he is frequently so called in Scripture Psalm 23. 1. 80. 1 Ezek. 34. 23. and Matth. 18. 12. with these adjections that good Shepherd Joh 10 11. and the great Shepherd Heb. 13. 20. and by Peter the chiefe Shepherd of our Souls 1 Pet. 5. 4. Who only can call all the sheep his Sheep and is onely and truly Universall The Reasons of this assimilation are these 1. As a Shepherd knows his Sheep Joh. 10. 14. so doth Christ Jesus his Elect not onely by a generall knowledge as he is omniscient but by a speciall knowledge of particular inspection and gracious approbation 2. As a Shepherd puts a marke upon his Sheep whereby they are known to be his even so the Lord Jesus markes those that are his Elect as we see Ezek. 9. Rev. 7. Which mark is specially his owne image that as Caesars Coin was known by his Image and superscription so hereby they may be in like manner known to be his 3. As a Shepherd feeds his sheep as we see in this verse and Ps 23. 3. even so doth Christ Jesus feed his sheep in the ordinary exercise of the ministry as he said to Peter Feed my sheep by the green pasture of the wholsome food of his word Ezek. 34. 2. 4. As a Shepherd leads out his sheep going before himselfe Joh. 10. 4. and they follow him even so the Lord Jesus he leads his sheep by the conduct of his counsell till he bring them to glory and goes before them in that holy example of life which he shewed on Earth and left registrate in his Word for our imitation that we should learn of him to be humble and meek 5. As the shepherd guids his Sheep so he guards and defends them from their ravenous enemies as we see David did from the Lyon and Beare even so does our Saviour Christ Jesus guard and defend his own elect from all their spirituall and ravening enemies that they prevaile not over them therefore Ps 84. 11. He is said to be both a Sun a shield unto them so that as David professes Psalm 33. 4. though they should walke through the valley of the shadow of death they need not fear any evill