good use she should still make therof that the thankfull acknovvledgment for these and use made of these might move the Lord in mercy to a gracious bestovving of the other The speech is borrovved from the manner of men vvho vvhen they are betrothed to any do kindly invite and bring them into their best Rooms and furnished Chambers there to show them vvhat goods and Riches they have vvhereof they are to make them partakers vvhom they mind to espouse thereby the more to gladden them confirme and inflame their affection even so the Lord Jesus having betroathed unto himself his Church he brings her into his Chambers vvhen he reveales unto her soul his Heavenly mystery here whereof the Apostle speaks and vvhat Treasures Riches and glory he has laid up for her in the Heavens hereafter Col. 2. 2. 3. the assurance whereof so rejoyces the believing soul and inflames her love to him vvho has so loved her that as the Baptist leaped for joy in his mothers Womb so the Soul leaps for joy in the body and is almost amazed thereat as Jacob vvas at the nevvs of Josephs being alive and of his preferment In which vvords vve have to consider 1. What are these Chambers 2. What means this bringing-in of her into them and 3. Hovv he is styled vvho is the in-bringer First then Chambers are inner Rooms wherein usually things are laid up and especially in Kings Chambers whereof here is mention the Rich Ornaments and honour of Royall Majesty is to be seen and therefore every one gets not accesse to such places who otherwise are permitted to enter in at the Court-gates and outer Rooms but only these who find more speciall favour and neerer accesse even so these Chambers here meant are the heavenly mysteries of the Gospell and as Eph. 3. 8. the unsearchable Riches of Christ manifested and laid open to us thereby not only to know by a fleeting knowledge in the braine but to feel the power of the Gospell as the povver of God unto salvation to every true believer and working a holy change as the vvords of Christ vvrought on those that he called to follow him and on Paul vvhen he vvas converted yea reviving them that are dead vvith Lazarus to arise up from the dead that he may give them light vvhich sanctifying renevving and changing povver is not felt nor this saving knovvledge revealed to every one vvho come to the externall hearing of the Word vvhich is as it were the admission to the utter Court or more common Roomes but only to souls espoused to him as here and vvho is said therefore to be brought into his inner Chambers and knovv as David saies the secret of the Lord Psal 25. 14. That is besides the knovvledge of his heavenly mysteries the secret piercing and changing power thereof unto their sanctification and thereby the secret vvitnessing of Gods spirit to theirs that they are the sonnes of God and heirs of salvation Next he speaks not of one Chamber but of Chambers in the Plurall as it were bringing her from one to another to shovv 1. The degrees he uses of revealing and manifesting himself and his heavenly mysteries to his Church and true members thereof not all at once or in such a measure as aftervvard it pleases him to reveale and therfore making them grovv from grace to grace and from knovvledge to knowledge as the blind man that was cured saw by degrees or as the light grovves ever cleerer from the davvning to the bright day and 2. To shovv his diverse dispensation under the Lavv and Gospell being before and under the Lavv as it were led into some Chambers vvhere she saw indeed the King 's Royall and Rich Furniture prepared for his spouse and all such as fear him but vvith a dimme and glimmering light but under the Gospell she vvas led into more lightsome Roomes vvhere more cleerly she might see his glory riches and Royall Furniture and vvhat was before folded up vvas then unfolded and laid open to her view And yet their remaines another third Chamber and Mansion-place vvherein she shall be brought at the solemnization of that glorious marriage between him and her vvherein she shall see cleerest of all and enjoy with him those Riches of his Kingdome vvhich the mortall Eye never saw nor could it enter into the heart to conceive sufficiently thereof and this Chamber may vvell be called his Chamber of Presence or bedchamber vvhere there shall be rest from her labours and she shall injoy his presence for ever vvherein there is fullness of joy and at his right hand pleasures for evermore The second thing is the Bringing of her into these Chambers vvhich vve must understand to be spirituall for the manner and done by Gods spirit as the agent is by the ordinary ministry of the Word vvhereby both he gives her the Eye of Faith vvhereby she may behold in the Gospell these heavenly Riches and treasure therof in Christ as also he layes open these things by his invvard revelation to her view vvhich God hath prepared for them that love him as the Apostle shovvs 1 Cor. 2. 9 10. and vvhich are hid from all those vvho perish The third thing is vvho brought her in and how is he styled He is here said to be a King vvhich is the first of Christs three Offices vvho is King Priest and Prophet a King for dignity a Priest for Piety and a Prophet for Heavenly Wisdome and prudence and all these three transcendent and therefore the King of kings the true and sole high Priest and that great prophet of his Church authorized from heaven that all men should hear him Ruling us as King having offered himself as a sacrifice for us and interceding as Priest instructing us by his Word and Spirit as he is our prophet and who only has made us a Royall Priesthood to his Father This style then of King he frequently gets in Scripture as Psal 2. 6. Jer. 33. 5. and Zech. 9. 9. vvho has all these properties 1. He is a good King as he is also called the good Shepherd John 10. 11. discharging to the full all the offices of a good king to his subjects both in government and protection 2. He is a great King as Mal. 1. 14. 1. Both in power in it self being almighty and over all persons their souls as well as their bodies and great also in respect of the extent of his dominion over Heaven Earth and Hell and so onely catholick 3. He is also a gracious king 1. In patent accesse at all times and to all who in-call upon him 2. In ready and bountifull granting their petitions 3. In taking notice of the love loyalty and obedience of every one of his subjects and 4. In rewarding every one who is such vvith blessing here and a kingdome hereafter and Lastly he is a glorious King or the king of glory as the Psalmist styles him Psal 24. 7. Whose glory is not earthly
LOVES ENTERCOVRS BETWEEN The Lamb his Bride Christ and his Church OR A clear Explication and Application of the Song of Solomon By WILLIAM GUILD D. D. and Preacher of God's Word Ephes 5. 32. This is a great Mystery I speake concerning Christ and his Church Revel 21. 2. And I John saw the holy city new Jerusalem comming down from God our of Heaven prepared as a Bride adorned for her Husband LONDON Printed by W. Wilson for Ralph Smith and are to be sold at his shop at the Bible in Cornhill 1658. 7 To the right Honorable Andrew Ramsey Provost of Edinburgh Archbald Sydserf Robert Murray Archbald Ker and Alexander Helleburton Balies David Wilkie deane of Gild Frances Kinloch Treasurer and to the remanant of the Honorable Councell of that Citty Right Honorable IT is a wonderfull love that the Lord hath ever carried towards Man passing by the faln Angels not onely electing him before time creating him in time redeeming him in the fulnesse of time and preparing glory for him after all time but likewise in the manifestation of this his matchless love dealing therein so indulgently that he unfolds to us the highest mysteries that may be for our consolation in the lowliest termes and resemblances that can be for our instruction stooping downe so to us that we may step up to him and making earth to be as it were Heavens trenchman and that conjugall chaste love that is between the bridegroom and bride or the loving spouse and his dearely beloved to poynt and paint out in some measure that cordiall and matchlesse affection that without measure Christ carries to his Church so that the Lord demits himselfe so to our capacities for our easier admission to his heavenly mysteries that if sense have any power on the soul the same cannot want many constant instructers as if things below were made by divine providence beyond their ordinary use or course to speak out things above and to be like the steps of that Ladder which Jacob saw at Bethel by which from the earth the soul may mount to Heaven or like that Vessel full of all variety which in a Vision was let down to Peter that by things terrestriall the same may be instructed in things that are celestial A cleere instance whereof we have in this notable Song of Songs or sublime book of the Canticles wherein that great Lord and King of whom David speaks Psalm 45. and his glorious Spouse and Queen are to the life described together with that mutual holy and chaste love which each one of them beares to another The serious and sanctified meditation whereof as it requireth an elevated and heavenly disposed mind so it cannot likewise but ravish such a soul with spirituall ioy and comfort and inflame the same with a holy fervour of heavenly affection and a sutable care to expresse the same by a correspondent obedience of practicall action to be wished as the disposition of all faithfull Christians and for excitation whereunto I have taken these pains in unfolding as the Lord has inabled me the sublime Mysterie of this heavenly and mutuall intercourse of love communion and communication between Christ Jesus and his bride or spouse in her estate here by grace till at last she come to the full and uninterrupted fruition of himselfe in glory when all teares shall be wiped from her eyes and she shall enjoy that plenitude of ioy and perpetuity of pleasures for ever whereof the Psalmist speaks Psalm 16. 11. And which I shall wish to be the Lot of every faithfull Christian These paines then which I have taken in the unfoldingof this great and sublime mysterie I have dedicated to your honours which as it is a Song of Love so it may be a sign and signification of my Love and respect to yourselves and to that place the most eminent Citie of our Kingdome whose prosperity and dayly increase of all saving Knowledge and believing on that blessed bridegroom he described and of your spirituall union with him as his beloved wherein only stands true happinesse shall be the heartie and earnest wish of Your affectionated servant in Christ W. GUILD An Exposition of the Song of Songs which is SOLOMON'S CHAP. I. Verse 1. The Song of Songs which is Solomon's THis Book of holy Scripture has for the pen-man thereof we see Salomon the wisest of Kings for the matter the worthiest subject the mutuall love between Christ and his Church for the style the most sublime and pleasant being amorous and a song and for the speakers therein the most heavenly and excellent Christ Jesus and his Spouse The cause wherefore the holy Ghost represents this love and union between these two in all this Song by the similitude of matrimoniall conjunction is because in all other Londs of love or friendship there is not either so sacred a ground of so holy and particular intire affection nor such a communion of so deere things as hearts bodies and goods nor so strait a conjunction of parties becomming thereby one flesh not so durable for time being dissolvable only by death and the effect rather divine then humane God using men thereby but as instruments to propagate his Church Therefore the Holy Ghost being to represent unto us that which is otherwise in it selfe unconceiveable could chuse no fitter similitude then this affection and union matrimoniall Therefore also it is that in other places of Scripture the Church is called the Bride and the Lamb's wife Rev. 21. 9. and Ioh. 3. 29. our Saviour is called the bridegroom the Church his bride whereby is evident though this Bride and bridegroome bee not named by any proper names in all this Song yet that it is without all controversie that Christ and his Church are meant these things being attributed in this song to both to wit such beauty glory and excellency as far surmounts all other beautie glory and excellency in the world and to represent in like manner the spirituall and heavenly ornaments gifts which he bestoweth on her and the fruits of her love againe which she rendereth to him for the same here are reckoned up all the sweetest richest and most precious things that are in the world This book then in generall is a continued amorous conference between Christ and his Church for the most part wherein either they speake by way of a love-dialogue each to other or else encomiastickly and by way of commendation one of another And in particular to come to this Chapter 1 Wee have therein the generall title or inscription of the whole book contained in the first verse 2. We have the three severall parts of the chapter the first wherein the church speakes and which is supplicatory the first six verses after the second wherein Christ speakes and which is directorie ver 8. and the last where both speake which is mutually laudatorie in the last verses of the chapter In the generall title then and inscription of the
a main ingredient to stirre up our devotion and to thank the Lord therefore is his love towards us This also is an encouragement giving us confidence to be heard and accepted and this should be as the Apostle uses it Rom. 12. 1. a maine motive to offer up our bodies as an acceptable holy and living sacrifice to God Observations 1. We see that the Church takes the kisses of Christs mouth which are the assurance to her soul of her reconciliation with God and such spirituall gifts as the onely sure testimonies of his love towards her and therefore how farre is she different in judgement from the worldlings who measure gods love to themselves by temporall things and worldly prosperity which thing like that woman Rev. 12. 1. she treads upon in affection seeking quae supra and with Jacob the birthright and blessing or with David Psal 4. 6. the light of Gods countenance 2. We see the cause why so earnestly she suits these tokens of Christs love consequently his love it self is her due and right valuation of the same better nor wine or the most pleasant and comfortable thing in nature therefore till we learn spiritually to discerne and accordingly highly to value spirituall things like Jacob who valued the birthright and blessing otherwise then Esau Or the wise merchant Matth. 13. that valued the pearle otherwise than did Esop's Cock we will never earnestly seek after such things but as most men do we will vilisie and despise them and seek after other things busily with Martha which we most account of neglecting this one thing which is most necessary of all yea after sinne and sinfull pleasures which should be bitter and most disgustfull to us 3. As due valuation of spirituall things makes earnestness of seeking after such so till the soul be indued with spirituall senses that she may taste and see how good the Lord is and thereby find in Christs love and the pledges thereof a surpassing sweetness beyond that which is in any other thing whatsoever she will never value aright the same and consequently seek after the same earnestly and therefore we should all seek these spirituall senses and not marvell to see worldlings who are dead in sinne to want the same altogether 4. Seeing Christs love is so excellent surpassing all the excellencie of earthly things and that he has so freely bestowed the same on us worthless and wretched worms how dearly should we love him againe and not set our love on any other object in or of this World and much lesse on sinne the Cut-throat of our Soul and crucifier of Christ Verse 3. Because of the savour of thy good Oyntment powred forth therefore do the Virgins love thee In this verse the Church rendreth the reason wherefore her heart is so set upon her beloved which is drawn from his excellencie and bountie he being like a Vessel full of sweet Oyntments and heavenly graces the fullnesse whereof is not in Christ for himself only but for his Churches good are powred out to delight sweeten and perfume her God having given him the spirit without measure and annoynted him with the Oyle of gladnesse above his fellowes Heb. 1. 9. that not only in him as sayes the Apostle all fulnesse should dwell Col. 1. 19. but as it is written that out of his fulnesse we might all receive grace for grace John 3. 34. and which therefore was typed by that precious Ointment spoken of Psalm 133. 1. which was powred on Aarons head and drencht down his whole body to the skirts of his garments and like that costly Ointment which Mary Magdalen powred out of her Box on our Saviours head while he sat at table Mark 14. 3 with the sweet savour whereof the whole house was filled John 12. 3. And by reason of the savour in like manner of this sweet Oyntment here spoken of his name or the preaching of the Gospel whereby Christ crucified as the Saviour of the World is made known and with his merit and all saving graces exhibited unto al believers is as a sweet smelling Oyntment powred out and becomes the savour of life unto life to all those who believe And by reason of the fragrant smell of those saving graces that are in Christ as the head fullie and from him are graciously dispensed and bestowed on his Church and members as also because of the comfortable ministrie of the Word and Sacraments whereby they are conveyed to the believing soul Therefore the Spouse of Christ and all the true members of his Church who are like chaste Virgins do love and effect him In this verse then wherein she renders a reason of her love to her well beloved we have to consider 1. What is meant by these oyntments spoken of 2. How are they called his 3. the properties thereof that they are good and savory 4. The twofold fruit of their good savour or fragrancy the one whereof is that his name is as Oyntment powred out wherein we have to consideragaine 1. What is meant by his name 2. How it is powred out as Oyntment The other fruit is that therefore the virgins love him Wherein likewise we have to consider 1. Who are these virgins and why so called 2. Of what sort their love is 3. The object thereof And 4. The motive First then by these Oyntments no other thing is meant but the saving graces of the holy ghost which out of Christs fulnesse according to the Lords promise Isai 44. 3. and Joel 2. 28. are powred upon the Elect and whereof the Apostle speaks 1 Joh. 2. 20. which graces are compared to Oyntment 1. Because of the preciousness great worth thereof as it s called Psalm 133. 2. and Matth. 26. 7. Even so is grace whereof it may be said as it is of the vertuous woman Prov. 31. 10. for its price is far above Rubies in regard whereof the godly are called the Lords Jewels and by David the excellent ones of the earth 2. Oyntment is delectable in smell as we see here and Canticles 4. 10. Even so is grace to a renewed soul and makes the same in like manner delectable in smell to the Lords Nostrils John 12. 2. as Esau's garment on Jacob's back was to old Isaac whereas on the contrary the sinfull soul that is destitute thereof is before God as a filthy puddle or most loathsome carcase 3. It rejoyces the heart Prov. 27. 9. therefore called the Oyl of joy and gladnesse Isa 61. 3. and for that cause not used in mourning Dan. 10. 3. but feasting Psal 23. 5. Even so nothing more rejoyces the heart of the godly than the sense of saving grace the same being the pledge of glory and of that fullness of joy that is in God's presence for ever Psalm 84. 11. 4. Ointment does mollifie as we see Isai 1. 6. even so doth saving grace the heart and makes it so an acceptable sacrifice to the Lord Psalm 51. 17 and plyable to have
Sharon as of the most fruitfull part thereof Esa 33. 9. that Sharon shall be as a wildernesse And on the contrary when he promises to blesse the Land to the comfort of his People that sought him he saies as Esa 65. 10. that Sharon shall be a fold of flocks and the valley of Achor a place for herds to lie in Which flowers whereunto he is compared we will consider conjunctly and more generally next severally and more particularly First then as flowers have coelum solum pro parentibus so had he a heavenly Father and an earthly Mother that so he might be Emmanuel 2. As flowers spring fade and spring up again the next year so Christ nativitate floruit passione exaruit sed resurrectione nunquam ampliùs moriturus refloruit 3. Their severall colours red and white joyned make up perfect beautâ— Cant. 5. 9 10. which was onely in Christ the beauty of holinesse Psal 110. 3. 4 These are delightfull to the eye and so is Christ crucified the most delightfull object that can be to the humbled soul Cant. 5. 10. 5. They are also fragrant and sweet to the smell and so is Christ in the means of grace to the believing and hungring soul Next to consider them severally 1. The redness of the Rose may signifie to us as we see also Isay 63. 1 2. the blood shed of Christ in his passion which he shed violently frequently universally and aboundantly to purge us and purchase to us an eternall inheritance 2. The Rose has many prickles with it and so many are the troubles of the godly who are in Christ and get him but he delivers them out of them all in the end 3. Roses distilled afford a most sweet and cooling liquor so does Christ crucified and meditated upon in the soul most sweet comfort and cooling to a weary and scorched conscience 4. As being conserved and otherwise made use of and applyed it is very cordiall and medicinall even so is Christ laid hold on by faith applyed and kept in the soul the most soveraigne cordiall thereof and medicinall to the sickness of the same Now he is called the Rose of Sharon or of the field to show 1. As flowers and such specially are the beauty of the field so is Christ the beauty of man-kind and glory thereof beyond the Angelicall nature by assuming our nature in his person and seating it in glory at the right hand of the father 2. As such Roses that grow in fields are not planted by man so neither was Christ planted as it were by man in the womb of the virgin but conceived by the Holy Ghost 3. As the Rose in the fields is open to winds plucking treading on and such like so was Christ on earth to many sorts of sufferings as Isay 53. 4 As there is patent accesse for any to such Roses so is there to Christ to any humble and believing soul being like Manna and the brasen Serpent 5. As the Roses of Sharon were counted the fairest and most fragrant or excellent so is Christ Jesus the most excellent fragrant and fairest amongst men and 6. As Sharon was a place of pasture so in such places Christ is to be found as we may see Cant. 1. 7. Joh. 10. Rev. 2. 1. c. Secondly he is called a Lillâ— which is of white colour 1. To denotate his holiness which in him is otherwise then in in his Church as v. 2. To wit 1. Originall 2. Essentiall 3. Perfect and 4. Communicative and Holiness it self and no other so 2. As a Lilly is soft and smooth so was Christ meck and mercifull to the most bruised reed c. 3. It is for divers uses medicinall both mollifying and mundifying c. And so is Christ by his blood and spirit Next he is called a Lilly in the vallyes 1. To denotate his own humiliation of himselfe from the highest Heavens to the valley as it were of lowest humiliation in his birth life death and buriall 2. To show us where he is to be found to wit in the vallyes of humble hearts Isay 57. 15. Observations 1. If Christ be so delightfull fragrant and excellent Let us not despise him preferring the seeking of vaine and worthless trifles of this world farre before him and being like Martha or Esau Matth. 13. 44 45. but not as Mary or Jacob. Far lesse by our wicked lives let us not tread upon him and on his blood that he has shed for us 2. Christ is called a Rose of Sharon to show that in the pasture places where his true word is taught and holy Sacraments ministred he is to be found and therefore to such places we should conscionably and with delight resort as David said I rejoyced when they said Let us go up to the house of the Lord that there we may find Christ in the use of his meanes as Joseph and Mary found him in the Temple 3. Seeing he is also called a Lilly of the valleyes in respect of his dwelling in a humble Heart therefore we should labour to subdue our naturall pride of Heart and learne of him Humility that so for conformity of disposition he may delight to dwell in us here and bring us to dwell with him for ever hereafter Verse 2. As a Lilly among thornes so is my love among the daughters 1. Here he sets out the praise of his Church where we have 1. How he calles her 2. Whereto he compares her and her present condition First then he calles her His love whereof we have spoken v. 9. of the 1. Chapter Next he sayes among the daughters by which is meant the whole corrupt race of mankind that are daughters all to one father the first Adam and by nature she was no better then the rest of these daughters of whom she was one as we see Ezek. 16. And is made to differ from them only by free love and grace without any motive or merit on her part that thereby looking on the rest of her sisters and in what a base and wretched â—state she was by nature like unto them she may learne to be humble and considering also such a high preferment like Ester who was a poore Orphant captive whereto she is advanced from so base a condition as may be seen also in that place of Ezekiel she may never be unthankfull to so gracious a husband 2. Followes after the style he gives her whereto he compares her which is to a Lilly among thornes She is then compared to a Lilly 1. For her conformity to her head called so v. 1. Especially in these properties to wit holiness or purity Rev. 7. 9. 14. and 2. In meekness and mercy or charity his members not being unsuteable like those of Nebuchadnezars Image unto the head thereof 2. To show that as the Lords clothes the Lillies of the field so does he care for his Church and clothes her with his righteousness and garment of Sanctification It is to be remarked also that
faith and obedience of the same to him is the gladness of his heart so the finding of this disposition in our selves or the seeing thereof in others let it be in like manner the gladness and rejoysing of our heart and the contrary the just matter of greatest contristating the same Finis tertiâ— Capitis Soli Deo gloria CHAP. IV. Vers 1. Behold thou art faire my love behold thou art faire thou hast doves eyes within thy locks thy haire is as a flock of goates that appeare from mount Gilead IN this whole Chapter for the most part is the speach of the bridgroom set down commending his bride 1. Generally 2. More particularly whose praise or expressing of her glory is not from outward Pomp and busking like that Whore of Babylon spoken of in the Revelation Rev. 17. But from the comly feature of the speciall parts of her body and as Peter sayes from the hidden man of the heart in that which is not corruptible and in the sight of God is of great price 1 Pet. 3. 3. First then he beginnes her praise from her beauty in generall whereof we have already spoken c. 1. 15. Next from the comly feature of the parts of her body in particular to show thereby that her beauty and comliness which he has put upon her as he speakes by his Propher Eze. kiel Ezek. 16. 14. is a compleat and perfect beauty defective in no part for if in any person one part be deformed though the other parts be comely in such there is no perfect beauty but in Gods church which is his mysticall body there is no such thing who is not therefore like Nebuchadnezars Image whose head though it was of gold and the body of silver yet the feet were but Iron and clay but she is glorious in all her parts and members and therefore being washed and sanctified by him justly doeth he â—ay verse 7. Thou art all fair my love there is no spot in thee In this particular commendation he beginnes at her eyes saying that within her locks she had doves eyes whereby what was signified we shewed before c. 1. 15. Which are here said to be within her locks used by virgins for decence and alluring as we see Revel 9. 8. Hereby to signifie her care to procure his love and delight in her Next he commends her from her haire which he sayes is like a slock of goats that appeare from mount Gilead whereby are understood her holy thoughts rightly ordered as virgins haire uses to be proceeding from a Sanctified heart as haires do from the head the chief part of the body and rising upward by heavenly desires and contemplation and therefore compared as is said to a flock of goates who delight to climb and seek to high and steep places and therefore are said to appeare from mount Gilead a goodly and high mountaine of pasture whereof we read Numb 32. 1. Others understand by her haire the multitude of common Christians by externall profession holding to the head yet some whereof oft fall off and others are cut off by excommunication Verse 2. Thy teeth are like a stock of sheep that are eaven shorne which came up from the washing whereof every one beares twinne and none is barren among them 3. Thy lips are like athread of scarlet and thy speech is comely thy temples are like a peece of Pomegranate within thy locks 4. Thy neck is like the towre of David builded for an armory c. Thirdly he commends her from her teeth the comliness and beauty whereof in the naturall body consists in these two things to wit that they be eaven and white and therefore he compares them to a flock of sheep that are eaven shorne and are white being newly come up from the washing by which are understood in the mysticall body of Christs church her faithfull and godly pastors who 1 as the teeth cut and prepare the food for the nourishment of the body so do they devide the word aright and prepare food for the nourishment of the soul as also 2. as these are like an eaven shorn flock so this signifieth how pastors should agree in one harmony of truth and unity 3. And as the teeth are white in colour so should pastors be holy and spotless in conversation lastly as the churches teeth are like a flock of sheep whereof every one bears twinnes and there is none barren amongst them so should pastors labour to be fruitfull by the immortall seed of the word to beget and bring forth many children to God Fourthly he commends her from her lipps which are for a twofold use 1. For the expression of love by kissing as we see Câ—nt 1. 2. and 2. For help of articulate and comely speakking and therefore he subjoynes that her speech is comely And therefore her lips here compared to a thread of scarlet does signifie 1 Her servent love to Christ and that submission and obedience that flowes therefrom spoken of by kissing the Son Psal 2. 12. as also her holy and comely speech here mentioned both in prayer and praising God and edifying likewise her neighbours showing thereby as it is said of the vertuous woman that the law of Grace is in her lips and that the same proceeds from a heart purged by faith in Christ's blood which makes it to be as if it were of a red or scarlet die 3 Her lips are the delivery of the wholsome doctrine of her teachers precious like scarlet and teaching Christ crucified by whose blood we are saved and drawn like a wel-spun thread out of holy Scripture Fifthly He commends her from her temples or cheeks the seat of shamefastnesse or blushing which he compares to a piece of pomgranat that is reddish betokening thereby her chast modesty and blushing if she do any thing amisse or be rebuked for the same and therefore is not impudent as many are in sinning and of a whoorish forehead that cannot be ashamed nor yet impatient or carelesse for rebuke And this her shamefastnesse and modesty are these rowes of Jewells wherewith her cheeks are made comely as is said before cap. 1. 10. Sixthly He commends her from her neck which is streight and comely and is like the Towre of David builded for an Armoury signifying thereby that being united to her head by faith as the neck joynes the head with the rest of the body her carriage accordingly is upright and holy not stooping neither to sin's slavery against which she is armed with the whole armour of God spoken of Ephes 6. nor yet basely bowing down to the love of earth and earthly things but as she is exhorted Col. 3. 1. being risen with Christ she seeks those things that are above where Christ sits at the right hand of his Father Seventhly He commends her from her two breasts being both full and white and therefore compared to two young Roes that are twins and feed amongst the Lillies which breasts in women are 1 for ornament
be considered that is here used speaking first of the north-wind and then of the south to shew unto us that till first the Spirit of God humble us by the Law and sight of our misery we can never expect that he will be as a south-wind to us to comfort us by the Gospel and give us a true sense or assurance of the Lord's mercy Thirdly the operation of the Spirit is called and compared here to blowing 1. Because as the wind blowes freely and where it lists so does the Spirit Joh. 3. 8. 2. The blowing thereof is not seen but felt and so is the working of the Spirit by making a strange change see Ezek. 37. 9. 3. It blowes not ever alike but sometimes more mightily sometimes more softly and sometimes not sensible at all even so does the Spirit and therefore in this place is bidden awake 4. While it blowes so mightily it bears down all before it whether turrets or trees so that nothing can withstand it even so sometimes the Spirit works so powerfully that it casts down all strongholds and overcomes greatest enemies and most wicked sinners as we see in the conversion of Manasses and Paul c. 5. When it blowes softly on a garden it not onely furthers the grouth thereof but conveys sweet smells to the brain even so does God's Spirit by his breathing further the grouth of grace and conveyes sweet comfort to the soul 6. The blowing also of the wind by filling the sailes of ships carries them forward to their haven and so does the working of God's Spirit on the soul and filling the same by grace carrie forward the same to the haven of eternall happinesse 7. Men observe the winde and the blowing thereof and so should they the operation of the Spirit and the efficacy of the same with the accesse and recesse thereof Fourthly the end of this blowing of these winds on his garden is That the spices thereof may flow out whereby are understood God's graces which like spices are precious pleasant and odoriferous to the godly soul and in it to God also whose gifts they are and for them the soul also is odoriferous to him and which graces oftimes lie like fire under ashes in us till the Spirit blow and then they are said to flow out which is not by minoration or departing from us but by emanation in their sense to us and fruits and evidence towards others as faith is seen by works like that of Job's patience Noah's constancy Joseph's continency Moses's fidelity Phinebas's zeal and the like graces in holy men by their holy examples which for imitation as the Apostle speaks 1 Cor. 11. 1. they did leave behind them Which blowing of the Spirit likewise for this end is ordinarily by the blowing of another wind to wit the preaching of the Gospell as we see the same so compared Rev. 7. where when the Lord denounceth that the course of the blessing of the Gospell should be stayed John seeth in a vision four Angells holding the four winds that they should not blow In the second part of the verse followes upon the excitation and increase of his graces in her for the end aforesaid the Church's invitation of her Beloved to come to his garden and eat his pleasant fruits by which comming is not to be understood that he was absent from her but that she desires a more full and familiar presence of him For where-ever true grace is begun and setled in the heart there is still a further and a greater desire thereof and of a neerer union thereby more and more with Christ till the soul be most neerly of all after this life united with him as the Apostle wished saying Cupio dissolvi esse cum Christo The reasons of which her earnest desire that he would come unto her are 1 The great honour that the soul gets by his comming thereto which may say more justly than Elizabeth said of Marie's comming How comes it to passe the Lord himself of heaven and earth should come to me we being as the centurion confessed of himselfe altogether unworthy that he should enter under our roof 2 The great benefit that the soul gets by his comming thereto for he brings with him a treasure of all grace and goodnesse and comes not empty especially as he said to Zaccheus that day salvation comes to the soul 3 He makes the place where he is a kind of heaven and whatsoever condition of life a man is in the same cannot be but comfortable The end of his comming is To eat of his pleasant fruits that is to be contented and delighted with her works of holy and humble obedience which are called 1 Pleasant then His fruits Pleasant 1 In respect of acceptation as such 2 Of procession because they come from his own Spirit and inspiration thereof 3 In respect of their perfection and perfuming as it were to be a sweet favour to God in Christ which they have from his obedience and which is a great comfort to us when we look on our wants and blemishes And 4 In respect of right intention or end wherefore they are brought forth or done which is to please God Heb. 13. 21. and Col. 1. 10 Next they are called His fruits à fonte fine 1 Because they flow onely from him and his Spirit without whom we can do nothing And 2 The glory whereof is onely due to him and not to us our free-will or merit and to none beside Observations 1. We see by the order of these words following on the former verse that a thankfull acknowledgment of gifts already received procures the enlargement of the Lord 's bountifull hand to superadd and bestow more as after watering of his garden he does here in breathing on the same 2. When we are most dejected and spiritually afflicted let us take that to be the work of the Lord's Spirit in mercy and for the good of his garden as the blowing of the sharp North-wind thereon as well as when we are comforted and blown upon by the soft and Sweet south-wind of the peace of conscience and our restoring with David to the joyes which we were wont to find in him Neither let us expect to enjoy ever or alike the consolations of the Spirit or joy of his sensible presence nor think that spirituall desertions or trouble of conscience for our humiliation shall ever endure but there is a vicissitude in our spirituall as in our temporall estate here sometimes sowing in tears and sometimes reaping in joy 3. We see what a soil and soul is the Lord's garden to wit that which is replenished with sweet spices flowing out by the inspiration and work of Gods spirit in their sweet smell and fruits of a holy life and on the contrary what a soil and soul is Satan's garden to wit which is full of stinking weeds of all corruption flowing out by his suggestion and instigation in their noysome stink like that of Sodom
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