doctrine of faith did as it were stay and uphold the Churches of Christ Of our house Our house Or the houses of us for the Catholick body is distinguished into sundry particular Congregations or Churches in every of which as in sundry Nurceries the Saints are brought up and Nursed The Church is called the house of God 1 Tim. 3. 15. which is Interpreted to be the Church of the living God the pillar and ground of truth And so the faithfull are called the house of God Heb. 3. 6. But what is this Palace It cannot be so properly meant of Heaven in which the Saints shall dwell for ever but rather of an house while they are yet in this World and this house is the Church of Christ she is the Temple of the living God Every faithfull soule is the habitation of Christ and hence it is that the Psalmist calls upon men to open the doors of their heart to receive Christ Lift up your heads yee gates and be ye lift up yee everlasting doors and the King of glory shall come in Psal 24. The beams of our house are Cedar The beams of this spirituall house are set forth by the matter they were of they were of Cedar Cedar is a Tree very common in Mount Lebanon and as some say like unto Juniper or rather to Cypres for leafe but for the Tree it selfe it is tall and strong and the wood of permament nature and of a very sweet smell and it rotteth not nor admitting any worme Now the Saints who are the beams rafters and materialls of this house are compared to Cedars in Psa 92. 13. And Balaam likeneth the Tabernacles of Israel unto Cedar trees beside the waters for goodlinesse Numb 24. 5 6. This wood was used in Solomon's Temple 1 K. 6. 36. And he made Cedars like Sycamore Trees which are in the val ' for abundance 1 Kings 10. 27. Prefiguring the Saints of whom the spirituall Temple of the Lord was to be built the Saints are as living stones put into the edifice or building of Christs spirituall Temple Thus is commended the matter of the beams of this house wherein is set forth the stability and strength of this house or houses Now followeth the seting forth of the excellency and statelinesse of this house And the rafters or gallerirs of firr Rafters or Galleries as the word borrowed from running intendeth Galleries were certaine walking places which were built on the tops of houses Now in such Galleries as these men were wont to walke and converse together So here these Galleries in Christs house may signifie the sweet conversing the Saints have with Christ in the communication of all his graces These Galleries are set forth by the matter they were of Of Fir Our Translation saith of fir some others Cypres the Hebrew Brothim whose singular for the forme of its Characture may be Brut is turned by the Latine word Bruta which was a Tree as Pliny recordeth Plinie in Lib. 12. Cap. 17. like to a broad Cypres tree with whitish boughs of excellent sweet savour much like unto Cedar This sets out unto us the excellency of Christs Galleries wherein he doth sweetly converse with his people and wherein his people doe contemplate of divine things These Cedars and Brutine trees may both be applied unto the persons of the Saints and also unto the doctrine of faith wherewith the Curch is built upon Christ the chief corner Stone as in 1 Cor. 3. 9 10 11 12. where the Apostle saith No man can lay any other foundation then that which is laid which is Christ Now saith he if any man build upon this foundation Gold Silver precious stones c. That is meant of the Saints who are the super-structure built upon Christ the foundation thus was the building of the new Jerusalem whose twelve gates were of pearles and the street of the city was pure gold Rev. 21. 21. Now all these similitudes doe set forth those holy persons and graces wherewith the Church should be adorned all those things signified by the houses of Cedar and by the Galleries of fir are strong and firme and very redolent and savory unto the comfort of the Saints and the glory of Christ In the Verse before Christ and his Church sung the prayse of their Bed here they sing the praise of their Houses Hence Observe 1. That the Saints are Christs house They are called the house of God 1 Pet. 4. 17. and the Temple of God 2 Cor. 6. 16. Heaven is his house where he manifesteth his glory and the world is his house where he manifesteth his power and wisdome but the Saints are his house where he manifesteth his especiall grace and favour The Lord dwells with the humble spirit Isa 57. 15. That is he is present with them to cheare and comfort them with his grace and spirit Now the Lord maketh use of the Saints as men doe of their houses 1. Men use to abide and be resident in their houses a house is a place of residence So Christ is alway present with his Saints by his Spirit unto the end of the world Matth. 28. 18. And lo saith he I am with you unto the end 2. Men doe refresh themselves by eating and drinking and the like in houses thus Christ is said to feast and sup with his Saints Revel 3. 20. Christ doth converse familiarly chearfully and comfortably with them as friends use to Feast and make merry one with another 3. Men doe take great delight and contentment in their houses as being a part of their worldly excellenency So Christ taketh great contentment and delight in his Saints The upright are his delight Prov. 11. 20. 4. Men lay up their greatest treasures and their most precious Jewells in their houses So doth Christ he comes into the soule his house to bestow his Jewels and to spread his treasures of grace there he makes the spirit of glory to rest upon his Saints 1 Pet. 4. 14. Now as the glory of Christs house is set forth so also is the glory of the beams or rafters thereof commended unto us You heard that these beams were applied to the persons of the Saints wherewithall the house of Christ is builded Christ is the Foundation and the Saints are the super-structure put into the building This is that the Apostle tells us 1 Pet. 2. 4 5. To whom comming that is unto Christ as unto a living stone yee also saith he as lively stones are built up as spirituall house an holy Priest-hod to offer up spirituall Sacrifices acceptable to God by Jesus Christ So Gods house is built of Saints of lively stones such as have received life from him this house is Gods dwelling place where he communicates both grace and glory And it is called a spirituall house because it is built up by the Spirit of God Now as Christs house is commended by the beams thereof so the beams or rafters are set forth by the matter they are of
that all or the most passages of this song will very well agree to the spirituall state of the Church in every age of the world Thirdly The difficulty and hardnesse of this song which ariseth from these grounds First The sodain change of the number tense and person as now speaking singularly then plurally now in the present time then in the time to come Secondly In that there are severall persons speaking now the Bride then the Bridegroome and sometimes the friends of them both viz. the daughters of Jerusalem Thirdly In respect of all those parabolicall and enigmaticall phrases and dark speeches wherein is contained very divine and heavenly matter The Jewes had this song in such reverence and high esteem that none of them would read or study it untill they were thirty years of age Now forasmuch as this song excells all other in the Scripture in that it celebrateth the mysteries of Christ and his Church and the conjunction between them more amply and excellently then any other Observe That this song of Solomon is a most excellent portion of canonicall Scripture It were horrid blasphemy to prefer this song above all the songs in Scripture if it were not given by divine inspiration as well as they First The title of this Book is as a crown of glory set upon the head of it and is as ancient and of as great authority as the book it self Now if this song were not canonicall we should make all the songs in Scripture in comparison 〈◊〉 come behind a humane love-song Secondly If we consider the 〈…〉 â—ne and heavenly matter contained in this song it takes the best things in the course of nature and applies them to a most divine use but of this wee have spoken already Thirdly If we consider that speech in Chap. 7. 4. Thy nose is like to the tower of Lebanon Now the tower of Lebanon was not built untill a long time after Solomon had married with Pharaoh's Daughter beside how odious and unseemly would the comparison have been if it had been made in respect of Solomons wife Fourthly The description of the Bride and the Bridegroom are so transcendent and excellent that they cannot be applyed to any but to Christ and his Church And although none of the ten proper names in Hebrew be once named in this song yet this Book is full of such names as doe most of all suit with the argument thereof as King Welbeloved Brother Shepheard the chiefe of ten thousand c. That most excellent shining glory dignity and Majesty which is here put upon the Bridegroom can belong to none beside Christ And as for the Bride shee is described by such rare beauty and glory which cannot agree with Pharaoh's daughter for how is shee compared with all that dwell under Solomons Curtain and how is she found black parched with the sunne and afflicted by her Brethren Fifthly It is manifest that Christ and his Apostles made use of this Book by applying the phrases and borrowing of matter and frame of speech from it as in Chap. 1. 2. Draw me c. Suitable to that are the words of Christ in Joh. 6. 44. None can come to me unlesse the father draw him Again in vers 9. Behold him through the casement looking through the grates c. Agreeable is this to that of the Apostle in 2 Cor. 3. 18. We behold the glory of the Lord as through a glasse or casement See also the title which Christ giveth his Church in Chap. 5. 2. calling her undefiled agreeable to the Apostle who would present the Church to Christ as a chast and pure Virgin These places with many other which might be brought do clearly demonstrate what a sympathy and agreement there is between this song and the new Testament and with the matter and manner of phrase alledged there by Christ and his Apostles Sixthly There would be open contradictions found to be in this song if it were applyed to any other then Christ and his Church for how can it be said of Pharaoh's daughter that shee is the only child of her mother Chap. 5. 6. when in the last Chapter that she had a little sister Now concerning the heavenly Jerusalem shee is called the mother of us all and the Church is but one in Christ but in respect of those severall congregations that the Church is divided into she may be said to have many sisters and thus according to the right interpretation we see a harmonious agreement in this seeming contradiction I might bring many more arguments to prove this song to be an excellent part of canonicall Scripture but I forbear forasmuch as the severall passages of it will agree to the experience of the best Christians wherefore it will be worth our time and paines to read study and meditate in this most excellent portion of holy writ and when we come to understand this song clearly wee shall be forced to confesse that there is not such choise and heavenly matter neither the like sweetness and comfort in any song as in this song of songs Thirdly we have the Author of this Song which is Solomons Solomon was the greatest son of wisedome among men whose understanding was as large as the Sea 1 King 4. 29 30. And whose affections were as large as his understanding hee is made the holy Ghost's instrument for the composing of this excellent song of songs A man of the deepest apprehension is made use of in the highest matters to wit the intercourse of love betwixt the Lord Christ and his Spouse Solomon was a type of Christ First In that he had his name of peace which is called in Hebrew Shelomoh but after the Greek Solomon peaceable for he was a man of peace and rest and God said of him Solomon shall be his name and I will give him Salom peace and quietnesse unto Israel in his dayes 1 Chron. 22. 9. Which promise was made good as wee read in 1 King 4. 24. Hee had peace on all sides round about him Now Christ is our Prince of peace Isa 9 6. and is called by the Apostle our peace Ephes 2. 14. That is he is the author and cause of all our peace he is the cement the only tie and ground of all that peace and union between God and us and also between the Jewes and Gentiles bringing them into fellowship and communion one with another 2. Solomon surpassed all the Kings of the earth in riches and wisdome 2 Chr. 9. 22. And all the earth sought the face of Solomon to heare his wisdome which God had put in his heart 1 King 10. 24. He was the wisest of all Kings as we see in 1 King 3. 12. There was none like him before him neither after him shall any arise like unto him He was also the wisest Prophet whose heart was lifted up higher then the sun and who had received a large measure of the spirit of Prophesie from the Lord but yet behold Jesus
reckon up all his parts from top to toe as we use to say from his head to his feete and at last concludes thus he is altogether lovely But this is not meant of the outward lineaments and proportion of his body but of his spirituall beauty and grace Now the Church must needs be also beautifull in respect of inward and spirituall beauty forasmuch as shee is the workmanship of God created in Christ Jesus unto good works Ephes 2. 10. So that as we were Gods workmanship in our first creation so likewise in our regeneration or second creation This workmanship of God is that whereby he doth renew us by his spirit and change our wills to holiness and righteousnesse wherein consisteth his own glorious image So that now all parts of man are renewed and sanctified they have all received a proportion of grace and they all sweetly concurre with one harmonious consent to act for Christ even as they are acted by his Spirit Now it appeareth that the Churches comelinesse is not any naturall beauty but it 's supernaturall it is a derivative beauty Thus we have it in Ezek. 16. 12 13 14. Where the Lord saith I cloathed thee with broidered worke vers 10. And I decked thee with ornaments c. vers 11. And I put upon thee jewels of silver and gold vers 12. And saith God Thy renown went forth among the heathen for thy beauty for it was perfect through my comeliness which I had put upon thee saith the Lord vers 14. The Lord gave of his own beauty and excellency and therby Jerusalem became beautifull and glorious So all the Saints shine in the glory and excellency of Jesus Christ Hence we are said to put on the new man Colos 3. 10. The Apostle useth a metaphor taken from the putting on of garments to shew that those graces which wee receive from Christ are so many additions to our nature and that we are wholly destitute and naked by nature having no form nor comeliness upon us but those renewed graces which are after the image of God they are as beautifull ornaments to our soules Now in this respect the Church is comely yea and shee is much more comely then shee is blacke shee is not so black in her selfe as shee is comely in Christ O yee daughters of Jerusalem These are they unto whom she directs her speech who as she conceiveth might have framed objections against her The Church often speaketh to these daughters in diverse places of this song We must understand by these daughters of Jerusalem the friends of Christ and of his Church Now it was the custome of the Jewes to call the whole the mother and the parts the daughters So the Villages round about a City are called the daughters of the Citie 1 Chron. 7. 18. And so Jerusalem which is above is called the mother of us all Gal. 4. 26. whose daughters are all particular Churches and Saints And the children of the Church are called daughters in that they are presented as a pure virgin to Christ 2 Cor. 11. 2. And Psal 45. 13 14. The Kings daughter meaning the Church is brought unto the King in raiment of needle-worke the Virgins her companious follow her Now these may may be called daughters in either of these respects 1. In that they were not so well instructed in the way of Christ as other believers were they were not so confirmed and grounded in the knowledge of God or 2. They were such as were newly converted and so not joyned to any particular congregation or 3. They were the particular congregations into which the Church was diuided and this agrees with the Hebrews form of speech Now the ground of the Churches turning her speech to these daughters is that they might not be offended with her blacknesse to take off all discouragements which might befall them by reason of the crosse or of weaknesse which the Church was subject unto so that such like things as those might not be a cause of scandall or of stumbling unto them As the Tents of Kedar Here we have her Comparison by which shee doth demonstrate her blacknesse to be as the Tents of Kedar Kedar was the second Son of Ishmael Genes 25. 13. The Kedarites which came of his race dwelt in Tents and open Fields where they were exposed to the scorching Sun they were Scenites being such as did wander up and down feeding their Flocks in Tents which they Plinle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hist Lib. 6. Cap. 28. made of Goats-haire as Pliny reporteth And the Prophet saith they dwelt in the Wildernesse Isa 42. 11. Kedar hath his name of blacknesse and darknesse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Obscurus luce privatus fuit nigruit And David lamenteth that he was so long conversant in the Tents of Kedar Psal 120. 5 6. The Church is likened to these Tents in respect of her adversity and sorrow hence the Church is called the Tents of Jacob Jer. 30. 18. And the Tents of Judah Zech. 12. 7. That is in respect of her misery and distresse But we may further take notice that these Tents were in Arabia and they were very rich and glorious as is shewn by diverse Scriptures The Prophet Ezekiel saith in Arabia was all kind of Merchandize Ezek. 27. 21. and it was full of Flocks and Heards of Gattell Jer. Aliena non emunt vendunt sua 40. 28. and their men were given to their Bow and to Warrs Isa 21. 13. Besides humane Histories doe largely treat of the excellent and pretious things of Arabia Solinus in Polihist c. 46. deserta Solinus saith They buy not of others but sell to others And Plinie reporteth that it commeth behind no Country in the world for largenesse and greatnesse Plinie nat Hiâ—t Lib. 〈◊〉 6. Cap. 28. being full of people and richly seated from whence it hath its name Foelix happy because in it were plenty of Pearls and Mines of gold there was also those Trees that brought forth the sweet gums of Frankinsence and myrrh and there was all kind of sweet odours and Spices besides plenty of Honey and Wax Now the Church drawing her comparison from Kedar may as well meane besides blacknesse matter of desire as if shee should say It is true I am black as Kedars Tents yet in mether earepretious things for which I am comely and to be desired for as Kedars Tents have been desired not for their outward beauty or comelinesse being made of Goats-haire a Stuffe very course and black but for the most precious Jewells and precious Stones for riches and gold for the sweet odours of frankincense and myrrh and such like pretious things as was contained in it yea in it was the Phoenix if ever there was such a Bird in the world who might resemble both Christ and his Church in that there is said to be but one at a time in the World so Christ and also his Spouse are both said to be one
Messiah is one and his Dove his Spouse is but one Now I say in that the Church doth demonstrate her blacknesse by the Tents of Kedar in Arabia it may signifie not onely her outward blacknesse as shee seemeth to the World by reason of sin and sorrow but also her inward riches and glory It is as if shee had said I am black of colour and outwardly void of forme or beauty but in wardly I am comely and much to be desired As the Curtaines of Solomon These Curtaines are to set forth her Comelinesse as Kedars Tents did her blacknesse Sometimes Curtains signifie Tents as the Ark of the Lord remained under Curtaines 1 Chron. 17. 1. but Solomons Curtaines seem here to be meant of those Hangings that were in his house and about his bed Solomon was glorious in riches in wealth and in honour he built great Houses set Gardens Planted Vineyards and Trees of all sorts he was glorious in his Man-servants and Maids and had Children born in his House c. Eccles 2. 4 5. Now as all that Solomon had was glorious so in all probability his Curtaines or Hangings were answerable to all the rest of his glory Josephus saith that Solomons Chambers were adorned with Planks of Carved Cedar and of stone and of curious Marble And saith he that which made it more beautifull were three panes of Tapistry and the fourth admirable for artificiall engraving it seemeth that the inward Hangings were more rich then those that were more outwardly This sets forth to us the surpassing glory of the Church who shines in the graces of Christ which exceeds all ordinary glory So though the Church be black outwardly like the Tents of Kedar yet shee is in wardly beautifull as Solomons Curtaines Let us collect some Observations from hence First from the Churches confession I am black c. Observe That sin and the effects thereof towit trouble and sorrow doth very much darken and overcloud the Saints of God You heard that sin was darknesse it selfe and therefore darknesse must needs follow it nothing doth more debase and deforme men then sin and the effects of it Hence it is David complaineth Mine eyes are consumed because of griefe it waxeth old because of all mine Enemies Psal 6. 7. That is his affliction and trouble did cast him very low so that he was like some old deformed man that had lost his eyes And Christ counselleth the Church of Laodicea to buy of him white Rayment that shee might be cloathed and that the shame of her nakednesse might not appear Revel 3. 18. That is take a cloathing of white rayment towit of holinesse and righteousnesse that so thy defects and defaults be not discovered and lie open to thy disgrace Thus it is said of the people of Israel that Moses saw that they were naked For Aaron had made them naked unto their shame amongst their Enemies Exod. 32. 25. That is their fin was discovered as the deformity of a nakedman who wanteth cloaths to cover it or they were naked as being stript of the chiefe Ornament of their souls towit righteousnesse and holinesse And the Lord saith in Ezek. 23. 29. I will discover the nakednesse of thy Whoredomes That is I will make knowne thy shamefull forsaking of me to serve Idolls Nothing in the World doth so much deforme men as sin doth it defiles the Conscience it darkens the understanding it overshadows the affections yea it defiles the whole man from top to toe as we use to say it makes him altogether unbeautifull and deformed Secondly Observe from the Churches confession That true Christians are ingenious to acknowledge their own defects The Daughters of Jerusalem were prevented in laying this charg upon the Church by her own confession There are two special grounds of this ingenuity in the Saints First the glory of God hereupon Joshua exhorteth Achan to this duty My Son give glory to God c. We honour God exceedingly by acknowledging our owne defects we shew forth the honour of his mercy that will not take every advantage against us the honour of his power to pardon the honour of his faithfullnesse in that he keepeth Covenant with sinfull Creatures the honour of his wisdome in knowing all things even the very secrets of the heart yea we give God the glory of all his Attributes for in debasing our selves we lift up Gods glory Secondly the Saints doe by confession ease their owne Consciences this we see in the example of David Psal 32. 3 4 5. When I kept silence sayth he my Bones waxed old I was in great distemper of Spirit and unquiet in my body My moisture was turned into the drought of Summer that is meant of an airy substance whereby the life is cherished which if it be spent it causeth death now for ease in this condition what course doth he take I said saith he I will confesse my sin and thou forgavest the iniquity of my sin hereby the Saints doe not onely glorifie God but also obtaine rest and peace in their owne souls Thirdly Observe The Saints are deformed and without beauty to the outward view of the World The carnall eye seeth no beauty at all in the Disciples of Christ they appeare in the same forme that Christ appeared in to the World in respect of the sufferings of Christ the Prophet speaketh thus His Visage was so marred more then any man and his forme more then the Sonnes of men Isa 52. 14. That is he had no respect or estimation in the eyes of worldly men He seemed a Worme and no man Psal 22. 6. Againe the Prophet brings in worldly men speaking thus of Christ He hath no forme nor comelinesse and when we shall see him there is no beauty that we should desire him Isa 53. 2. And therefore he is despised and rejected of men c. Vers 3. That is he was scarce accounted worthy the name of a man or to be reckoned among the number of men Now if the men of the World could see no beauty in Christ much lesse can they see any beauty in his Servants if they cannot see beauty in the head much lesse in the body if Christ were accounted a dry saplesse Tree what esteem can there be of the branches If they call the master of the House Belzebub how much more shall they call them of his Houshould saith Christ Mat. 10. 25. And if the World hate you yee know saith he that it hated me before it hated you John 15. 18. Hence it is that the Apostle saith We are made as the filth of the World and are the offscouring of all things 1 Cor. 4. 13. The Apostle useth two words to expresse the vile account 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sordes purgamentum that the World have of the Saints towit filth and offscouring the words are of a like import and doe signifie properly filth or dirt scraped off mens shoes or from the pavement of the ground It also signifies saith
become flourishing and fruitfull by the communion they have with Jesus Christ Hence it is the Apostle prays that the Collossians might be fruitfull in every good worke and increasing in the knowledge of God Unto this are all the Saints exhorted Ephes 4. 15. But speaking the truth in love saith the Apostle that yee may grow up into him in all things which is the head even Christ The Apostle speaks of the spirituall growth of the whole body of Christ and every Member thereof who were to beare an earnest affection to the truth whereby they might grow in Christ for he quickneth and cherisheth his Church which consisteth of diverse Members and gives unto each of them a suitable measure and proportion and by this effectuall working in the measure of every part maketh increase of the body unto the edisying of it selfe in love ver 16. Now we must know that this spirituall growth doth not flow from any principle of nature but it is Christ thet ministreth vigour and strength above nature For which observe the phrase in Psal 92. 14. speaking of the righteous saith He shall bring forth fruit in old age In the Originall it is in graynesse or hary age Now in old age when naturall strength is decayed none can be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cunicio fruitfull without a supernaturall supply of strength and vigour Hence it is that David prayeth unto the Lord saying Cast me not off in the time of old age forsake me not when my strength faileth now also when I am old and gray-headed O God forsake me not untill I have shewed thy strength unto this Generation thy power to every one that is to come Psal 71. 9. 18. It is said of Sara that shee received strength to conceive seed and was delivered of a child when shee was past age And he to wit Abraham as good as dead c. Heb. 11. 11 12. So are the Saints as it were past age and dead by nature therefore they must as Sara receive strength from Christ to conceive and bring forth the fruits of the Spirit Secondly if we understand the words of the spirituall increase of the Saints begotten unto Christ by the seed of the word Observe That multitudes of Children are borne unto Christ which are begotten by the immortall seed of the word For by this phrase Our bed is greene noteth unto us the fertility of Children to wit of Sons and Daughters arising from the womb of the Church especially of the Gentiles The Evangelicall Prophet seing this it caused him to cry out in this wise The desolate hath more Children then the married wife And because of the multitudes that should come in and imbrace Christ he addeth Enlarge the place of thy Tents and let them stretch forth the Curtaines of thy habitations c. Isa 54. 1 2. The Prophet speaks as if so many should come in to Christ that she should seeme to want roome to receive them and therefore bids her stretch forth her curtaines alluding to the Tents in which they dwelt And in Chap. 66. 8. he crieth out by way of admiration Who hath heard such a thing shall the Earth be made to bring forth in one day or shall a Nation be borne at once for as soone as Zion travailed shee brought forth her children By this the Prophet doth intimate the multitudes of those that should suddenly be borne a new and begotten unto Christ by the publication of the Gospell which was figured out by those multitudes that returned on a suddaine from Babylon as if a whole Nation had been borne in one day This was the promise that the Lord made to Abraham and it is not to be limited to his Children after the flesh but to his Children of the promise that his seed should be as the starrs and as the dust for multitude Gen. 28. 14. And at the first promulgation of the Gospell there were daily added unto the Church Acts 2. 47. And the Saviour of the Gospell was manifest in every place 2 Cor. 2. 14. Hence it was that Beleivers after Christs ascention were called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The multitude of them that believed And it was Prophecyed that Ten men shall take hold out of all Languages of the Nations of the skirt of him that is a Jew saying we will goe with you for we have heard that God is with you Zech. 8. 20. 23. That is many of the Nations should imbrace the truth which in former times were restrained within the Nation of the Jewes according to the Prophecy in Genes 9. 27. where it is said God shall inlarge Japhet and he shall dwell in the Tents of Shem c. But we must not make universality the note of the Saints for universality is common to Antichristian Idolatours The whore was to set upon many waters which were peoples and multitudes and Nations and tongues and the Kings of the earth were to be made drunk with the wine of her fornications and all the Nations to drinke thereof Revel 17. 15. 18. 3. Therefore we must understand the Church of Christ to be numerous in her selfe and not comparatively setting her with the world but to be many comparatively with the old Church of the Jewes for more are the children of the desolate then of the married wife Isa 54. 1. To conclude this spirituall birth is that which concernes both Christ and his Church for the union of Christ and his Church is the cause of such an everlasting greennesse and fruitfullnesse Christ is as the Agent and the Church in her senses and affections is the patient Christ soweth the seed of his word and the Church as the ground receiveth the seed that so between them are many spirituall Sons and daughters begotten unto God Hence they doe mutually and jointly rejoyce and sing at the Churches inlargement It is not said My bed but our bed thereby shewing that it concernes them both The heavenly procreation of many spirituall Sons and daughters and the fresh and flourishing springing of those goodly plants which are thus borne of the Spirit of God is matter of joy and rejoycing both to Christ and his Church Thus much for the place of conception now followeth the place of spirituall education Vers 17. The beams of our house are Cedar the Rafters are of Firr Here is commended their house which they dwell in and the commendations is from the matter which it is built of which is expressed by two adjuncts beams and galleries The beams of our house The word Translated beams signifies beams or Rafters 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Occurit Inde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tignum which beare up the roofe of the house or any timber or stone whereof any such prop is made Beams are for strength and sustentation of the house by these beams may be meant those that are strong as James Cephas and John are called Pillars of the Church Gal. 2. 9. because these by the preaching of the
reveales his love to us such a fire must needs kindle and melt our affections without which our hearts will be key-cold and frozen 4. It must be the same spirit that tells our souls that Christ loves us that must make us give up our affections to Christ The spirit of Christ doth sweetly display before the soule the rich free and liberall love of Christ and also with the discovery of his love causes the soul to love him againe The next thing to be enquired into is 1. How Christ comes to be ours 2. How we come to be Christ's Christ becomes ours by such means as these 1. Christ is ours by the free donation and gift of the Father as appears Joh. 3. 16. God so loved the World that he gave his onely begotten Sonne c. 2. Christ freely gave himselfe unto us so that Christ is ours by his owne consent he hath as it were passed over himselfe unto us The Apostle saith Christ loved me and gave himselfe for me Gal. 2. 20. As the Father freely gave his Sonne unto us so Christ freely and spontaneously gave his consent to be ours 3. Christ hath passed himselfe over unto his Church by Marriage although we had nothing to bring to him but poverty and misery yet he tooke upon him our nature to discharge all that he might marry us and so passe over himselfe unto us as a husband passeth over himselfe unto his wife Hence it is that the Lord saith I am married unto you and I will take you one of a City and two of a Family and I will bring you to Zion Jeremiah Chap. 3. Verse 14. 4. And lastly Christ is ours by communicating o his owne Spirit to us for the Spirit is given for thaf end to shew us all things that are given us of God whereof Christ is the chiefe this is that the Apostle tells us when he saith No man knoweth the things of God but the Spirit of God Now saith he we have not the Spirit of the world but the Spirit which is of God that we might know the things that are freely given us of God and thus we have the mind of Christ 1 Corinth 2. 11. 12. 16. Having declared how Christ is ours and that he is ours in the first place before we can be his It followeth that we speak of the reflexion on the other hand and shew how we become Christs The Saints are Christs these fowre wayes 1. Christ hath propriety in us by the donation of the Father God hath made him both Lord and Christ Act. 2. 36. And hath put all things under his feet and gave him to be head over all things to the Church Ephes 1. 22. And now saith Christ behold I and the Children whom thou hast given me Heb. 2. Thine they were and thou gavest them to me John 17. 6. For as in respect of Gods justice we were bought by Christ in our redemption so in regard of his love we were given unto Christ in our Election that he might Redeeme us 2. We are Christs by Choyse I have chosen you out of the World saith Christ John 15. 19. And the Saints are said to be chosen in Christ Ephes 1. 4. And they are called chosen and faithfull Revel 17. 14. 3. The Saints are Christs by Purchase we were in the hand of our Enemies and could not free our selves from the bondage of the Law therefore Christ redeemed us from under the Law Gal. 4. 6. And the Apostle saith we were bought with a price 1 Cor. 6. 20. He was our surety and stood in our stead and was set forth to declare the righteousnesse of God Rom. 3. 26. So then we are Christs by right of redemption 4. And lastly We are Christs by combination and Covenant I entred into Covenant with thee and thou becamest mine Ezek. 16. 8. That is I did make a solemn Covenant or stipulation with thee that I would take thee to be my people Thus much for the mutuall union and communion and for that mutuall interest and propriety betweene Christ and his Church Now it followeth that the Church commendeth Christs feeding He feedeth among the Lilies After the Church had extolled Christ for his love shee praiseth his feeding affirming that to be among Lilies These words are diversly Interpreted because the Hebrew word may be taken either actively or passively If it be taken passively it may be meant of Christs feeding himselfe Or we may take it actively of Christs feeding Viz. his Flock among Lilies Or we may take it for Christs feeding of himselfe and his Church he feeds his Church among Lilies and delights himselfe to be there the one follows the other but especially it is meant of the Church those that are his Saints he feeds them among the Lilies Lilies are such kind of flowers as require a great deale of nourishment and they flourish and prosper best in Valleys and low ground where the soile is most fat and therefore when shee saith He feeds among Lilies the meaning is he feeds his Church and people in sweet pleasant soft and well-smelling pasture he plentifully and pleasantly intreateth those that are his for Lilies we know are faire sweet soft and pleasant and therefore the Church saith that her beloved seedeth his flock among the Lilies which is to let us understand that he feedeth her with most excellent things And it is most sure that there is nothing under Heaven that can be esteemed as a full shadow and resemblance of the Heavenly Manna wherewith Christ feedeth the souls of his Hence Observe That Christ feeds his Church and people fully sweetly and comfortably He feeds among Lilies Agreeable to this is that in Psal 23. 1 2. c. The Lord is my Shepheard saith David or my feeder my Pastor and what is the use he maketh of it I shall not want How is this made good why saith he He maketh me to lye downe in green pastures or in the budding grasse That is in pleasant pastures where greene and tender Herbs doe spring he makes me to lye downe and refresh my self And he addeth He leadeth me beside the still waters or he gently leadeth me unto the waters of rest That is he doth comfortably guide me with sustaining my infirmity he nourisheth me by the refreshing waters of his Spirit The like place we have Isa 40. 11. He shall feed his flock like a Shepheard he shall gather the Lambs with his Armes and carry them in his bosome and shall gently lead those that are with young So Christ leads his people as it were among Lilies and feeds them plentifully with sweet and pleasant things and in his bosome he carries them softly and tenderly that such as are weake may not be wronged Another place suitable to this purpose is Ezek. 34. 14. I will feed them in good pastures upon the high mountaines of Israel there shall their fold be there shall they lye in a good fold in a fat pasture will
Garments is like the smell of Lebanon Lebanon was a place where grew most sweet Trees and Herbs concerning the pleasantnesse whereof we have spoken before The Lord promiseth his people that their smell should be as Lebanon through the dew of his grace Hos 14. 5 6 7. As Lebanon was more sweet then all other woods so is the grace of the Spouse above all worldly graces Now in that he saith Thy Garments smell c. he seems to allude to a Speech borrowed from Isaac when he blessed Jacob where it is written He came neere and kissed him then he smelled the savour of his garments and blessed him and said behold the smell of my Sonne is as the smell of a field which the Lord hath blessed Genes 27. 27. So here he commendeth the smell of the Garments of the Spouse meaning that the graces and gifts wherewith he had adorned the Church as particularly her faith doctrine and conversation and administrations were the same as in respect of pleasant delight yea more to him by much then sweet smelling Garments were to joyne lovers together Hence Observe That the Spouse is perfumed with such graces that all her Garments have a smell of sweet odours This is not meant of bodily cloathing for many of the Saints have lived in poverty cloathed in simple apparrell but it is to be understood of the spirituall cloathing where the filthy raggs of the old man are put off and the new man put on which is renewed in knowledge after the image of him that created him Col. 3. 9 10. This is the cloathing of which it is said Thou hast a few names in Sardis which have not defiled their Garments and they shall walke with me in white for they are worthy Rev. 3. 4. He was cast forth from the marriage that wanted the wedding Garment Mat. 22. for the Garments of the Bride are sweet even as the savour of Lebanon where pleasant and odouriferous Trees Herbs and Spices grew in abundance The Garments of Zion are called beautifull Isa 52. 1. And the righteousnesse of the Saints is said to be of White linnen cleane and bright Revel 19. 8. for they have put on Christ Gal. 3. 27. God maketh manifest the savour of his knowledge by them in every place for they are unto God a sweet savour in Christ 2 Cor. 2. 14 15. But as Jacob was cloathed with the Garments of Esau his elder Brother which gave such a sent by which he got the blessing so the Spouse is cloathed not with his owne Garments of fleshly wisdome or legall righteousnesse but with the glorious Garments of Christ being cloathed with the anointed so that in commending her Garments he commendeth but his owne anointings in the Spouse wherewith shee is cloathed Thus have we seene very great commendations of the Church but yet here are further for it followeth VERS 12. A garden inclosed is my sister my Spouse a spring shut up a fountaine sealed CHrist being about to commend the fruits which he caused the Church to bring forth doth first set forth her aptnesse thereto in this verse and in the two following verses doth also commend the fruits themselves by numbring up their sorts The aptnesse of the Church to bring forth fruits as are mentioned in the next verses is set forth by two similitudes both which set forth her praise 1. Shee is compared to a Garden inclosed 2. Shee is likened to a Spring or Fountaine shut up and sealed The first comparison sets forth the praise of the Spouse 1. In her safe protection in Christ 2. Her faithfullnesse and chastity to him for she is as a Garden inclosed Secondly shee is highly extolled in that Christ is as a spring of living waters unto her and she alone partaketh of his heavenly treasures In that it is said she is a spring shut up a fountaine sealed So that though many in the world are made partakers of many outward priviledges yet onely the Saints are made partakers of the sweet waters of life A Garden inclosed is my Sister my Spouse c. If we observe the fore-going words we may read Thou art a Garden This word Garden notes the comelinesse of the Church and the pleasure that Christ took therein It hath its name in Hebrew of Protection and preservation because great care is taken of a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hortus a rad 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Operuit protexit defendit conservavit Garden The Church is here so called as in vers 13. an Orchard or as it is in the Hebrew a Paradise as if it were the onely Eden of delight All the world is a wildernesse or wild field in comparison unto it Hence Note That the Spouse is Christs Garden of delight So Christ compareth his Church to a Vineyard Now will I sing to my Beloved a song of my Beloved touching his Vineyard My Beloved had a Vineyard in a very fruitfull hill he hedged it and gathered out the stones planted it with the best plants built a Tower in the midst thereof and also made a Wine-presse therein Isa 5. 1 2. The Church is Gods Garden or Orchard and that in these respects 1. The Garden is severed from all the rest of the ground from the field and from the wildernesse So the Saints are severed to be elect vessells of honour from the other Clay which is o 〈…〉 ed to make vessells of wrath Jacob and h 〈…〉 ity was separated being Children of the Promise from Esau and his Posterity which are according to the flesh Paul was separated to the Gospell Rom. 1. 1. And which is more he was separated from his Mothers womb and called him by his grace to receive his Sonne in him Gallath 1. 15. 2. In a Garden are all manner of pleasant and wholsome Hearbs and Trees growing So in the Church are all manner of usefull spirits springing up as the Trees of righteousnesse to the praise of God 3. A Garden is a place of pleasure where men use to refresh themselves and take pleasure to walke in So Christ taketh pleasure in his Church where he saith Thou art all faire c. yea Christ doth walk delightfully in this Garden and calleth his friends thither to walke with him 4. In a Garden is abundance of paines taken to plant and dresse and the like So Christ worketh in his Garden where he saith Know yee not that I must goe about my Fathers businesse Luke 2 49 He saith he hath finished the worke which the Father gave him to doe John 17. 4. And what could I have done more for my Vineyard which I have not done 5. A Garden is commonly planted with the best plants as God planted Eden and the Master of the Vineyard did the like in his Vineyard Isa 5. 1. 80 that the Trees of the Garden grow not naturally as those in the Wildernesse which beare no fruit but are planted by the labour of the husband-man Thus David saith The just man
shall be like a Tree planted by the water side which shall bring forth his fruit in due season Psal 1. 3. All the Frees in Christs Vineyard are planted by God as Christ faith Every plant which my Father hath not planted shall be rooted up Mat. 15. 13. 6. All plants in a Garden are not of one kind neither doe they bring forth the same fruits but diverse according to their kind So in the Church the whole body is but one but it hath many members all of the same body which is one now all these members have severall operations and functions and the members must have the same care one of another as the Apostle treateth on at large in 1 Cor. 12. Againe as Jerusalem is builded as a City compact within it selfe So the Spouse is not onely compared to a Garden but A Garden inclosed The Hebrew word signifies locked or barred that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Clausit observavit pessulum obdidit close shut up safe free from danger and the like The word is used for bolting of a doore 2 Sam. 13. 17 18. Hence Note That the Church is an inclosed Garden And it is an inclosure for three causes 1. For distinction from other grounds 2. For defence and safety 3. Propriety for the owners owne use 1. The Church as a Garden is inclosed for distinction-sake because it is separated from all other people as a Garden is separated from the wildernesse or common field As the light was separated from the darknesse in the Creation of the world as the Jewes were separated from the Gentiles by the partition-wall and the most holy place from the Sanctuary by the veile of the Temple So the Lord hath separated and chosen his people from among all Nations Kindreds and Tongues forasmuch as this foundation remaineth sure the Lord knows who are his 2 Tim. 2. 19. And as the Prophet saith The Lord knoweth the way of the righteous and the way of the wicked shall perish Psal 1. 6. 2. This Garden is inclosed also for defence God hedgeth it on every side that the wild Boare may doe it no hurt For walls doors locks and bars are means of defence and safety thus Jerusalem was fortified with locks and Bars Nehem. 3. 3. 13. And when such fences are wanting all things lye to the spoile as in Isa 5. 5. Psal 80. 12. Thus the Lord maketh his Church as a Towne walled about for defence against the enemies that it cannot be conquered as Jerusalem was compassed about with hills They that trust in the Lord shall be as Mount Sion which cannot be moved but standeth for ever the hills compasse Jerusalem round about so is the Lord round about his people from henceforth for evermore Psal 125. 1 2. It is built upon a rock that the gates of Hell shall not prevaile against it Mat. 16. 18. And God hath promised to be a wall of fire round about Jerusalem Zech. 2. 5. And strengthneth the bars of her gates Psal 147. 13. He keeps his Vineyard night and day â—ast any should hurt it Isa 27. 3. 3. This inclosure of the Church doth intimate the owners propriety because it belongeth onely to him he hath it for his owne use Here is noted the chastity of the Spouse she goeth not a whoring after other Gods she is not like the Harlot which sitteth at the doore and calleth to her the commers by and saith stollen water is sweet Prov. 9. 17. But the Spouse of Christ is carefull to keep her selfe and all her plants and fruits holy chast pure unto her beloved onely shee openeth the gates that the righteous Nation may enter in which keepeth the truth Isa 26. 2. But shee labours to withstand the invasion of the uncleane and abhominable that it enter not in Revel 21. 27. The Apostle was jealous over the Corinthians with a godly jealousie and hath prepared them for one Husband to present them as a pure Virgine to Christ 2 Cor. 11. 2. The Spouse saith I am my beloveds and my beloved is mine Song 2. 16. So much for the first comparison wherein the Spouse was compared to a Garden inclosed It followeth My Sister my Spouse These words were expounded verse 9. of this Chapter therefore I will not stand here on repetition but proceed to the second comparison which is expressed in these words A spring shut up a fountaine sealed Here we see are joyned together a Garden full of sweet plants and a spring and fountaine of living waters If the plants in a Garden be not watered all will wither and be fruitlesse By this comparison is inferred that the Spouse is not dry and barren but a fruitfull Garden it is never without water and therefore cal'd A spring a fountaine A spring hath its name in Hebrew Gal of the root Galal which signifies the rolling and waving of the waters Springs and fountaines are never dry but send forth streams of water continually So that this signifieth the abundance of waters that the Church is supplyed with it is as a Spring able to water all parts of the Garden Hence Observe That the garden of Christs Church is plentifully watered by his spirit and grace and so made fruitfull This garden is therefore well watered there is a spring of living waters which alwayes doe flow wherewith every herb and pretious plant is watered Thus Christ himselfe testifieth saying He that believeth on me as the Scripture hath said out of his belly shall flow rivers of living water John 7. 38. And when the Lord promiseth a full supply of his Spirit he saith I will powre water upon the dry ground and floods upon him that is thirsty Isa 44. 3. This water fructifieth the barrennesse molifieth the hardnesse and cooleth the hot distempers and moistneth the drinesse of the hearts of the Saints and so makes them fruitfull Trees of righteousnesse to Gods praise Water is comfortable to a thirsty land so is the supply of the Spirit to a thirsty soule hence saith David My soule gaspeth after thee as a thirsty land Psal 143. 6. A River in Paradise was called Euphrares of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because it maketh glad so doth the overflowings of the Spirit of Christ into the soule refresh it and make it glad and lightsome It is said that the joy of the Captives returning from Babylon was like the waters of the South Psal 126. 4. Intimating that the South parts of the world thirsted after water in a dry Summer Such is the joy of the dry and thirsty soule when God causes his spirit to returne upon it and refresh it with heavenly supplies It is promised the Lord will satisfie thy soule in droughts and make fat thy Bones and thou shalt be like a watered garden and like a spring of water whose waters faile not Isa 58. 11. Thus the Spouse is a spring and a fountaine not because shee is the fountaine of grace but because Christs being in it it is the
likewise they are arguments of praise and honour to them whom they concern according to the exhortation of the Prophet David in Psal 66. 2. Sing forth the honour of his name make his praise glorious In the Greek it is read give glory to his praise that is make his praise glorious and honourable In Ephes 5. 19. there is mention made First of Songs which the Greeks call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a song 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cantavit unde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Canâ—icum or laye it is also called by the Hebrews Shir a song which was chiefly made for the voyce and it contained matter of exultation and rejoycing Secondly hymns called by the Greeks 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a hymne or praise by the Hebrews Tehilleh and signifies land and praise in commemoration of benefits received 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lausâ—laudatio from God An hymne is uttered by the voyce only Thirdly Psalms which the Greeks call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Hebrews Mizmor which commeth of a roote that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Landavit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Psalmus a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Putavit praecidit signifies to prune or cut off superfluous twigs from trees this is a kind of an artificial song in a proportioned number of words A Psalm is played on an Instrument as well as with the voyce it contained Arguments of all sorts for exhortation to morall doctrine or holinesse of life petition thanksgiving and instruction Many times any of these are put indifferently for all but this most excellent song contains them all in one it is as a song for joy and rejoycing it is as a hymne for praise and thankesgiving it is as a Psalme exhortation and instruction Again for as much as we find sundry parties singing and the one side answering to the other for which it may be called a Responsorie and hence the forme of this song differs from all other songs in Scripture For as there are divers singing at once so there seems to be many songs in this one and all treating of the mutuall love between Christ and his Church Hence observe First The Church and servants of Christ have alwaies matter of joy and singing these only have the true cause of joy and their joy shall never be taken from them The joy of carnall men is nothing but madnesse Eccles 2. 2. Believers only have true and solid joy flowing from the spirit of Christ within them they onely can sing making melody in their hearts unto the Lord Ephes 5. 19. Secondly note That the Church can rejoyce in affliction as well as in prosperity David can sing of his deep waters and calamities as well as of his great mercies and deliverances and the Apostle saith in Phil. 4. 4. Rejoyce in the Lord alwayes Not only in times of prosperity and mirth but also in times of adversity and distress the troubles of the Saints are not so many or so great but spirituall joy will mitigate and overcome them all Afflictions are turned into matter of rejoycing when they are a meanes to stir up our faith and patience according to the Apostle Jam. 1. 2. Thirdly Mans reconciliation with God by Jesus Christ is matter of great joy This Booke treating of mans reconciliation with God and of his sweet conjunction with Christ with joy in the holy Ghost is called a Song yea it is a marriage song a song of betrothings Now what passage of our life is more sweet than that of marriage and what sweeter expression then by a song It thus is set forth unto us the sweet conjunction between the soule and Christ It is the nature of joy to delight in some solid good now no good can be compared cum summo bono with that chiefe eternall good it is no wonder then if the soul doth much rejoyce to be joyned to Christ who is the very top of all felicity and happinesse Fourthly observe How the Lord takes all advantages to win our affections unto himselfe He presents before us the pure free perfect eternall and constant love of Christ towards his Church with all his incomparable and heavenly riches wisdom beauty and graces by that amiable and pleasant that sweet and comfortable allegory of a marriage song to the end that he might carry up the soule to things of a divine and heavenly nature The holy Ghost doth many times frame arguments most suitable to the nature of man as that in the Prophet Hosea 11. 4. I drew them with the cords of a man with bands of love c. That is as if the Lord had said I used arguments suitable to mans nature I did not use violence and rigour but rather chose to overcome them with mercy and loving kindnesse Secondly We have the transcendent excellency of this song A song of songs That is the chiefest and most excellent song for by doubling of the words the Scripture useth when it speaketh of good things to understand most excellent things as Deut. 10. 17. The Lord your God is God of Gods and Lord of Lords That is to say most high Lord and God and wheras if it speak of base things it doth on the other side by doubling debase them as much as Gen. 9. 25. A servant of servants shall he be That is he shall be a most vile and base servant In like manner it is spoken of Christ Revel 19. 16 17. The King of Kings and Lord of Lords That is the most high and mighty King and supream Lord of all The doubling of the words make an Hebrew superlative by which this is noted to be the chiefest song First of all Solomons other songs for hee made a thousand and five 1 King 4. 32. Secondly of all other songs in Scripture David was the sweet singer of Israel in his time and had his golden Psalms besides many other songs there be in Scripture and all of them very precious yet this song excelleth them all and that in these respects First Because this song speaketh of Christ's love to his Church and the Churches love to Christ more largely sweetly and comfortably then any other song in Scripture and by such allegories and amiable resemblances taken from the most beautifull and stateliest things under heaven the sweetest therichest and the most precious things that are found among men as the richest Jewels the sweetest Spices Gardens Orchards Vineyards Wine-sellers and the like these with the like set forth and expresse the spirituall and heavenly Ornaments and Jewels which Christ bestoweth upon his Church with the fruits of her love to him again Secondly This song admitteth more variety of interpretation then any other some understand it of the Catholicke Church some of particular Churches from Solomons time to the last judgment some of the mutuall affection and love betwen Christ and every Believer We deny not but that there may be usefull truths in each one of these interpretations but sure it is