other things meet in Christ as in a Fountaine Christ is as the Center and resting place of all the affections of the Saints Secondly Observe The love of the Saints towards Christ is a hot vehement and an ardent love The Saints burne in their love towards Christ all their affections are as it were set on fire by the flames of his love kindling and enflaming of their hearts When we bring our hearts to the fire of Christ's love they must needs wax hot within us United love must needs be very strong like unto the Sun-beams when they are contracted and meet in a Burning-glasse are of great force and strength such are the affections of the Saints unto Christ Where thou feedest where thou makest thy Flocks to rest at Noone Here we have the substance or matter of the Churches Petition shee desires to know the place 1. Of feeding 2. Of lying downe Feedest In the Originall it is Where or how thou wilt feed That is where thou art wont continually to feed thy flocke The word Flock being omitted in the Originall is supplied as is usuall in Scripture as in Gen. 29. 7. Water ye the Sheep and goe and feed that is feed the slock The word Feed comprehendeth all the duties of Pastor or Shepheard as feeding guiding governing and defending 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pascere pascere se pasci depascere St Metaphorice pavit homines rexit gubernavit docuit the flock Hence it is Kings are said to feed their people in which respect they have the title of Shepheards as in Psal 78. 71 72. David was taken by the Lord from the Sheep folds from following the Ews great with young and he brought him to feed Jacob his people and Israel his inheritance Hence it is Christ is called the Shepheard 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lingua sancta proâ—rié pastoiuÌ„ est aut ovium ponitur enim transitivé intransitivépro subjectorum ratione in transitive cum ovibus attribuitur aut hominibus seipsos pascentibus Rivertus in Psa 23. 1. of our souls 1 Pet. 2. 25. Therefore it is that the Church desireth to be so guided and directed by Christ to the place of his feeding that shee might be fed of his heavenly food and be refreshed by drinking the water of life shee desireth to know where or how Christ feeds alone by himselfe yea where he feeds his flock opposed to the flocks of his companions shee desires not onely Christs feeding and guiding her but also to feed with his Lambs with his Sheep that so shee and they may be mutually refreshed one of another Thou makest to rest The word rest in the Originall signifies to lye 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cubare recubare succumbere Fortasse inde verbum Eng. Rabbet becaus it is a creature much given to couch or lye down Est accumbere vel accubare sicuti solent armenta dum ruminant post past um Muscul in Psal 104. 22. downe because we take our rest by lying downe To desire repast and to desire rest after repast it is agreeable to nature as first to eat and so to rest after meat so that after the heavenly Banquet of spirituall dainties shee may ruminate and chew the cud as it were by spirituall meditation such Beasts as under the Law did chew the cud and part the hoofe were accounted cleane Lev. 11. 3. So the cleane soule doth ruminate upon the spirituall food by which Christ refresheth it But the rest here is meant chiefly of that rest and safety shee desireth of Christ in respect of persecution and trouble as appears by the next words At Noone This is meant of the heat of the day the mid-day is called Zeharajim and it is put in the duall number because it divideth the day into two equall parts and containeth a part of the forenoon and a part of the afternoone the medium or middle part is a distance or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lucere Vnde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Merid es quia diem in duas partes aequas dividit geminae'ucis ansemeridanae vespertinoe medium est interstitium terminus Buxt in Lex space between both when the Sun is come to the Meridionall point by which means it sendeth forth a most scorching and burning heat Now this must needs be meant of the scorching and burning heat of Persecution tribulation and affliction which is figured out by the heat of the Sun in Mat. 13. 6. 21. This being an unseparable companion with the Gospell as appears Tim. 3. 12. Shee desires to rest under the shaddow of Christ's wings where shee may enjoy rest and peace when the Sun of persecution is at the highest even at noon-day when the scorching beams thereof doe cast the greatest heat and extremity Now from the matter of the Churches request unto Christ Observe First That Christ is a most compleat spirituall Shepheard feeding guiding governing and directing his flocke The Scripture doth often ascribe the title of Shepheard unto God and unto Christ as in Psal 80. 2. Heare O Shepheard of Israel And Christ is the Shepheard of our souls 1 Pet. 2. 25. And saith he I am the good Shepheard John 10. 11. Christ hath all the properties of a good Shepheard and they are such as these First a good Shepheard is carefull to feed his Flock so is Christ as carefull and much more then any earthly Shepheard can be to feed his people The Lord is my Shepheard or feeder saith David and what is the effect Why saith he I shall not want he will feed me plentifully and abundantly so that I shall want nothing So in Isa 40. 11. He shall feed his Flock like a Shepheard Christ doth excellently feed his flock First Plentifully with abundance with the greatest variety of all good things thus the Lord did promise to feed his people in Ezek. 34. 14. I will feed them in a good pasture and upon the high Mountaines of Israel shall their fold be there shall they lie in a good fold and in a fat pasture shall they feed upon the Mountaines of Israel There is a redundancy and an overflowing good in Christ so that when he gives any good thing he gives abundance of it if he give life peace joy or any refreshment he doth not give a scanty measure of it but he filleth the empty soule with good things Christ is both able and willing to doe for us far more abundantly then we are able to aske or thinke Ephes 3. 20. Secondly Christ doth not onely feed his people with plenty but also with the choicest food he doth extract the very quintiscence of all good things for them He makes a feast of fat things and the marrow of fatnesse and Wine on the Lees well refined Isa 25. 6. For such preserveth the strength and doth most of all refresh nature So Christs comforts are the best comforts his joy the best joy his peace the best peace his Spirit the best Spirit Christ doth
grapes That is of wine made of Grapes Arius Montanus turnes the Hebrew according to the Letter thus Vnderprop me in the Flagons and so the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Fulcite me in lagenis Arius Mont. next words Comfort me in the Apples that is amidst the Flagons and amidst the fruit for the Text hath not the particle Eth with but the letter Beth which fignifieth in among sooner then With. And you may take the sense thus is if the Church should say O my welbeloved vouchsafe that thy Ministers towit thy Prophets Evangelists Apostles Teachers c. may apply unto me with all care and dilligence all the cordiall promises of the Gospell these are the full flaggons of that spirituall wine which onely can cheare and comfort me who am ready to faint and swoon amidst this divine Banquet my senses being weake to sustaine the strong odour of thy graces unlesse sustained by some spirituall assistance from them that are able sweetly and comfortably to apply the promises of the Gospell unto me Hence Observe That the promises of the Gospell yeild most comfort unto the Saints when they are sweetly applyed unto them The Church here desires to be sustained with flagons of the wine of Christs grace and consolation distributed unto her soule It is the explication of Christs excellency and riches and the applying of them to the hearts of the Saints that brings comfort peace joy-unspeakeable and full of glorie Hence it is that the Apostle saith Vnto me who am lesse then all the Saints is this grace given that I should preach among the Gentiles the unspeakable riches of Christ and make known unto all men what is the fellowship of the mysterie which from the beginning of the world hath been hid in God who created all things by Jesus Christ to the intent that now unto Principalities and powers in heavenly places might be made known by the Church the manifold wisdom of God Ep. 3. 8 9 10. The Apostle doth testifie that he was to display and reveale the hidden mysteries of Christ unto the Gentiles by which meanes principalities and powers to wit the Angels who are very desirous to looke into and contemplate the manifold wisedome of God and the dispensing of gifts and graces in Christ to the Saints even these Angels might have a new proofe of the wisedome of God by the preaching of the Gospell Thus for the first request of the Church The second followeth Comfort me with Apples The originall Rapad signifieth properly to spread abroad as a bed to lye on so it is used by Job when he saith I have made my bed in the darknesse Job 17. 13. that is I have spread or prepared my bed wee may read it spread me a couch bolster me up or strow me a bed It was their manner then to strow their beds with hearbes or to stuffe and bolster them up Now the Church meaneth the same thing by these Apples laid as it were under her as in the former words by the flagons for they used beds at banquets and feasts Amos 6. 4. Or it signifieth her falling into a swoone and then shee alludeth to the custome of men who when others are swooning or fainting are wont to put strong smelling things into their nostrels so the Church meaneth that for her comfort and refreshing and restoring her againe as it were from death to life she would have the sweet smelling Aples to wit the comfortable doctrines and fruits of Christ that are brought out of Christs treasury both held and applyed to her that by that meanes she may be recovered Hence Observe That the only meanes to recover and refresh a soule that is ready to faint for want of the feelling of Christs love is to apply the sweet promises and consolations of the Gospell unto it For here the Church being inflamed with the love of Christ that she 's ready to swoone and faint in the middest of the banquet as it were for longing after her beloved crying out with patheticall exclamation Stay me with flagons comfort me with apples The Church having requested some aid and help shee rendreth a reason and declareth what is her distemper For I am sick of love Here wee have the reason of the Churches sicknesse enlarged from the cause thereof namely love she was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Aegrotavit infirmus fuit in languishing with desire to enjoy the comforts of her beloved The word cholah signifies sicknesse or weaknesse so by this speech may be meant her want of feeling and enjoying the presence and comforts of Christ for such is the condition of the Church often Now love is one of the strongest affections and therefore the sicknesse arising from it must needs be very sore as may be seene in the example of Ammon who was sick of love for his Sister Tamar 2 Sam 13. 1 2 c. now this sicknesse growing from love let us consider what love is It is an affection or motion whereby the will is inclined with desire of some good thing with a strong desire after the fruition of that good which is propounded to the soule The cause then by which the heart is stirred is the goodnesse of some object propounded to the sense and by the sense propounded to the heart Now then wee may understand the cause of this sicknesse to be either First The sence and feeling of Gods wrath due to her for sinnes and the curse of the Law according to that in Psal 90. 8. where the Psalmist saith Thou hast set our iniquities before thee our secret sinnes in the light of thy countenance Whereupon it is said The Inhabitant shall not say I am sick the people that dwell therein shall be forgiven their iniquitie Isa 33. 24. when their sinns were forgiven their sicknesse was healed Hence Observe That the apprehansion of wrath due for sin causeth sicknes in the soule Christ tels us That the whole need not the Physitian but they that are sick Matth. 9. 12. Sin-sick sinners will enquire and seeke the Physitian of soules The sense of miserie is the primum mobile the first mover that sets the soule in fainting and longing after Christ for when the soule findes it selfe in darknesse without light lying under the guilt of sinne and not able to deliver it selfe this cannot but make it looke out for it selfe and seeke with great importance for a Saviour The Dove could find no rest for the soale of her foot till she returned into the Arke The Saints are very impatient of Christs absence for he may withdraw himselfe for a while he may withdraw his light and comfort from the soule though he take not a way his love yet he may suspend the Acts of his love he may seeme to frowne he may so abscond and ecclipse his love that the soule for a time loseth sense and feeles not its owne happinesse Now when it is thus Christ seemes to be gone the comfort and assurance of his
Hermon Both these seemeth to be meant of one Mountaine This Hermon was a goodly Mountaine possessed of Og King of Bashan from whom it was taken by the Israelites and the Amorites called it Shenir the Sidonians Shirion as appears Deut. 3. 9. Wherefore it may be thought strange that Solomon in this place maketh them diverse For the clearing whereof this would be observ'd that at the first one and the self-same thing might be cal'd by many names as in respect of diverse people dwelling nigh unto the same and the severall proprieties of their tongues which they used and yet notwithstanding in processe of time and multitudes of people increasing some of those names applyed to the whole might be attributed to some part of it By this the Spirit would have us understand that Christ should gather his people from all the Quarters of the world and they should behold his glory Now he telleth that they should not onely be gathered but should be safely brought home to Christ through all dangers as appeares in the next words And from the Lyons Dens from the Mountaines of the Leopards These places seeme as most commonly Mountaines and such solitary places to abound with wild and hurtfull beasts by which is denoted that Christ would set his Spouse free from dangers The effect of the words may import thus much that Christ promiseth to bring his Spouse out of Lebanon and to effect thus much for her that from the top of most high Mountaines shee should behold her proud enemies subjected under her feet And here we must consider that in all these allusions to the Land of promise it is taken from those places by which the Israelites first entered into the same and from whence they might behold that goodly Country Shenir and Hermon were high Mountaines on the farther side of Jordan from whence they might behold the Land of promise Lebanon as also Amanah as it should seeme were on this side Jordan but yet in the borders of the Land of Canaan towards the North. Now we must understand that there is a mysticall Interpretation of these words then forasmuch as in all this Song Lebanon is taken for a place of pleasure and fruitfulnesse and on the other side the Amorites and other enemies dwelt in Hermon and Shenir the holy Spirit doth hint out unto us under these shadows that as from Lebanon and other Mountaines Scituated on the borders of the Land of promise they did behold the whole Country and at last came into the promised Land So when they come unto Christ they should have a glorious view of the divine and heavenly mysteries of God in Christ from the attainment whereof neither the pleasures of Lebanon nor the Dens of Lyons and wild Beasts should hinder them but in the midst of dangers and fears they should have free accesse thereunto The words being thus explained let us from hence Observe First That Christ doth gather his people from all parts of the World to behold his glory This is here figured out unto us that as the Lord did promise to shew his people the Land of Promise so he would draw his Spouse from all places of the world unto himselfe and discover his glory unto her However the Spouse may be scattered among the Nations of the world yet he will take her unto himselfe for he will gather his elect from the fowre winds and from the uttermost parts of the Earth Thus the Lord promiseth to bring the seed of his Spouse from the East and gather it from the west And he will say to the North give up and to the South keep not back bring my Sonnes from farre and my Daughters from the end of the Earth Isa 43. 5 6. And it is said in Isa 45. 22. Looke unto me and be yee saved all the ends of the Earth Secondly Observe That Christ doth gather his Saints to himselfe in the middest of persecutions and dangers And therefore it is he saith From the Dens of Lions and from the Monntaines of Leopards For the Spouse dwelleth here in the world among cruell and savage beasts which would utterly destroy her but Christ preserveth her in the mid'st of feares and dangers and saith shee shall come with him from among them that would devoure her And hence it is said The Lord draweth his out of great tribulation Rev. 7. 14. When the Spouse is in great danger as David when he said My soule is among Lyons Psal 57. 4. then Christ delivers her from the perill shee is under This is the dignity that Christ brings his people unto namely to come to him to behold his glory from all parts of the world and to be safe in their passage unto him It followeth VERS 9. Thou hast revished my heart my Sister my Spouse thou hast ravished my heart with one of thine eyes with one Chaine of thy Necke IN this verse as also in those that follow is set down and declared how deeply Christ stands affected towards his Spouse and how much his heart is taken with her Christs singular love to his Church which he declares with a marvailous earnest affection is set forth with grave and weighty exclamations 1. By that simpathy of like mind and affection which is betweene them from that strong impression which her beauty had made upon him whereby shee had as it were wounded and pierced his heart in these words Thou hast ravished my heart c. which expression is doubled to shew the vehemency of his affection towards her 2. His affection is declared by shewing how neer shee is unto him for which in nature he bindeth himselfe to love her First by the bond of consanguinity shee is his Sister Secondly by the bond of conjugall amity shee is his Spouse 3. His affection is expressed by the commendable things which he saw in her which made him so fix and ground his affection the comelinesse of her person and the Ornament wherewith shee was decked 1. Her beauty is described With one of thine eyes 2. Her Ornaments set forth by adding With one Chaine of thy Neck Thou hast ravished my heart thou hast ravished my heart Such repetitions as these imply in the Hebrew phrase a superlative excellency and hereby is set forth how exceedingly Christs heart and affections were overcome with the love of his Spouse It is the manner of the Hebrews to repeate the same things againe in prayers to manifest the zeale of him that prayeth as where Christ saith My God my God why hast thou forsaken me Matth. 26. And in Prophecies to snew the certainty of performance of that which is revealed In simple narrations the same words are repeated to confirme and assure mens hearts that the matter is true This phrase doth admit of diverse readings Some read it Thou hast snacht or taken away my heart as it were by violence and force Others read thus Thou hast pierced or wounded my heart The Chaldee saith Master Ainsworth Expoundeth
it Thy love is fixed in the Table of mine heart The Hebrew is but one word and used onely in this place and signifieth a most ravishing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In pihil Incordiastime rapuisti animum meum vel traxisti animummeum and delightfull drawing of the heart by love I cannot expresse it neerer the Originall word then to say Thou hast unhearted me that is in effect thus Thou hast wounded or taken away my heart from me thou hast even ravished and overcome me with thy love Christ speaketh here to his Spouse as a man overcome with love for it doth exceedingly set forth the passion of love when the Bridegroome shall tell his Bride that shee hath gotten away his heart Hereby appeareth the super-abounding love of Christ towards his Spouse in that there be not any words sufficient fully to expresse the same Hence Observe That Christs heart and affections are exceedingly taken with his people Hence it is said that the Lord will rejoyce over his people as the Bridegroome rejoyceth over the Bride Isa 62. 5. Like unto this is that where the Lord saith in Zeph. 3. 17. The Lord thy God in the midst of thee is mighty he will save he will rejoyce over thee with joy he will rest in his love he will joy over thee with singing That is he will rest well-pleased and much delighted in his love and he will rejoyce over his Spouse with the highest pitch of joy yea he will rejoyce with singing which is the highest expression of joy and delight So then the heart of Christ being thus taken is meant his exceeding love whereby he rejoyceth over his people according as it is said in Isa 43. 4. Since thou wast precious in my sight thou hast been honourable and I have loved thee c. Thus Christ hath declared how neer and deare his Spouse is unto him by the simpathy of like mind and affection which is betweene him and his Church Now it followeth that he shews how neerly they are related one to the other by the band and consanguinity and conjugall amity My Sister my Spouse My Sister so Christ calleth his Church out of that respect and love he bears unto her We are told in Heb. 2. 11. That both he that sanctifieth and they that are sanctified are all of one for which cause he is not ashamed to call them brethren This tearme needs no explanation but let us observe hence That Christ stands neerly related to his people as a Brother c. This relation of brotherhood betweene Christ and his people is two-fold 1. By the right of nature as the Apostle saith Forasmuch as the Children were partakers of flesh and blood he also likewise tooke part with them that he might destroy through death him that had the power of death which is the Devill for he in no sort tooke on him the nature of Angells but he tooke the seed of Abraham wherefore it became him in all things to be made like his Brethren Heb. 2. 14. 16. So that Christ tooke our nature and was cloathed with our flesh to be made like unto us his brethren and in the same flesh The second right is of adoption for it is said when the fulnesse of time came God sent his sonne made of a woman and made under the Law that he might redeeme them that were under the Law that wee might receive the adoption of Sonnes Gal. 4. 45. And againe the Apostle saith As many as are led by the Spirit of God are sons of God Ro. 8. 14. whence the Apostle reasons thus If wee be Children we are also heires annexed with Christ Rom. 8. 17. So that the Saints lay claime to the riches and treasures of glorie by right of adoption and brother-hood with Christ Thus much for the band of consanguinitie That of conjugall amitie followeth My Spouse Christ calleth his Church Spouse named in Hebrew Callath of the perfection of her attire and ornaments as was intimated in verse 7. of this Chap. The Spouse is one that is alreadie maried unto her husband so that this title of Spouse shews how the Church is to Christ The Spouse is most deare to her husband saith Solomon for she is the crowne of his head Prov. 12. Hence Observe That the Church is the Spouse of Christ Hence it is that she is called the bride the Lambs wife who is prepared as a bride adorned for her husband Revel 21. 2. 9. And the Lord saith I have married thee to my selfe in righteousnesse judgement mercie and compassion Hos 2. 19. Wee are not to take the words in a carnall sense but that God hath framed words to our capacitie only for what termes could be more effectuall to expresse his love then the names of Sister and Spouse The last thing in this verse wherewith Christ was so much taken in his affections with his Spouse is by the commendable things which he saw in her which made him so to fix and ground his affection First The comelinesse of her person Secondly The ornaments wherewith she is decked With one of thine eyes and the chaine of thy neck With one of thine eyes or one looke from thine eyes The eyes of the Spouse were commended in verse 1. where they were likned to Doves eyes for being simple chast pure by this is meant the chast eye of faith whereby the Saints looke up to Christ Hence Observe That Christ is much taken with the least looke of faith from his Saints For Christs beholding of the faith of the Spouse it maketh such deep impressions in him of her idea and forme of beautie that his affection is so rooted in her heart that it cannot be removed nor concealed It is added And the chaine of thy neck The chaine of the neck is an ornament added to naturall beautie and doth often signifie Gods Laws and Ordinances as appeares Pro. 10. 9. and also signifies the graces of the Spirit and fruits of faith as was opened at large in chap. 1. 10. So he meaneth by the chaine of the neck the ornaments of the Spirit and of grace which is the Law of Christ in the inner man Hence Observe That it is Christs owne graces in the soule that he is so much affected with in his Saints God cannot delight in any thing besides himselfe and therefore it is the manifestation of himselfe in his Saints that draweth such high expressions of love and delight in him towards them Therefore he indueth his Church with gifts of his owne spirit to make her seeme beautifull where he saith I have cloathed thee with broidered worke shod thee with badgers skins girded thee with fine linnen covered thee with silke decked thee with ornaments put bracelets on thy hands and a chaine upon thy necke Ezek. 6. 10. By these outward ornaments are meant the inward graces of the Spirit which proceed Si ergo dona dei sint bona merita non deus coronat merita tua tanquam
they likewise are said to doe the same unto him as to raise him up c. The Saintship or the proper person of the Saint is Christ as he is given out and distributed to all Saints who all make up the body of Christ So that as Christ is said to raise and stir up the Saints so also they may be said to raise and quicken Christ It followeth There thy mother brought thee forth there she brought thee forth that bare thee It is the heavenly Jerusalem the generall assembly and Church of the first-borne which are written in Heaven that bring forth Christ into the world Christ is begotten and brought forth in these This heavenly Jerusalem or Church of the first-borne is the Mother of Christ this is she that brought him forth into the world or as it may be rendered That painefully brought him forth that is did travell with much paine and sorrow So that as there is paine and sorrow in women that bring forth Children so there is in the Spouse in her bringing forth Christ Hence Observe First That Christ is conceived and brought forth in all his Saints The Spouse is hereby Christs mother even all the faithfull that travell with Christ The Apostle saith in Gal. 4. 19. My little Children of whom I travell in birth untill Christ be formed in you so that Christ is formed and brought forth in every Saint And in Rev. 12. 2. the Church is compared to a woman with child The Prophet tells us That unto us a Child is borne Isa 9. 6. So this holy Child Jesus is begotten and brought forth in his divine appearance in all the Saints Secondly Observe That the travelling with and bringing forth of Christ into the world is with much trouble and paine Hence it is said in Rev. 12. the Church was in travell and pained to be delivered for as Child-birth is accompanied with many pangs and sorrows so is the bringing forth of Christ in the hearts of men There is outward sorrow and trouble according to the words of the Apostle when he saith In much patience in afflictions in necessities in distresses in stripes in imprisonments in tossings to and fro in labours in watchings in fastings c. 2 Cor. 6. 4 5. And thus the Church declareth in Isa 26. 17. Like as a woman with Child that draweth neer the time of her delivery is in paine crieth out in her pangs so have we beene in thy sight O Lord. So there is abundance of inward pain and trouble when Christ is formed in the mind and spirit there is a strugling and resisting by all the powers of flesh and darknesse this Dragon seeks to destroy the Child Jesus there was a type of this in Herod when he sought to kill Christ when he was borne upon the earth So the powers of flesh and darknesse set against this delivery they hinder what they can but cannot destroy this Child it is preserved still though it be in Aegypt yea though it should be crucified in Aegypt it shall rise againe and live and prevaile Now in the next verse the Spouse breaks forth into a vehement request that she may be joyned more neerly unto her beloved and that he will alwayes have her in mind rendring a reason that the vehemency and strength of her love is such as by no meanes it can be overcome this is set forth in this verse and the next following but first commeth her request in the first verse that followeth VERS 6. Set me as a Seale upon thine heart as a Seale upon thine Arme for love is strong as death jealousie is cruell as the grave the coals thereof are coals of fire which hath a most vehement flame THe Spouse here desireth a farther testimony and evidence of Christs divine love to be given in unto her that she may be the more confirmed in his love towards her that she may be firmely engraven as the engraving of a Seale or Signet upon his heart First then we have the Spouses earnest desire of Christs deep affection to her and continuall remembrance of her Set me as a Seale upon thine heart as a Seale upon thine arme Which request of hers is urged by a motive taken from the strength and depth of her affection to him which she declareth First by comparing her affections to 3. things 1. To Death It 's strong as death 2. To the Grave It 's cruell as the grave 3. To Fire It hath a most vehement flame Secondly it is set forth by comparing her affections to two things as lesse then her affections yet they be of great force this is in the seventh verse 1. Her affections are such as many waters cannot quench them 2. She prized them to the whole substance of any mans house which would be contemned if it were offered for to withdraw her affections from her beloved But first her request Set me as a Seale upon thine heart c. Set me or put me as a Seale c. That is let me be deeply engraven as a Seale is into thy heart and affections let the love and remembrance of me take a deep impression in thee yea even as a Signet in thy heart and minde And as a Seale or Signet on thy Arme that is let it be continually in thy sight and remembrance and let me be as dear and pretious unto thee as the Signet that thou carriest about thee and how precious that was and highly esteemed may appeare in that Zerubabell had a promise made to him that the Lord would make him as a signet Hag. 2. 24. And on the contrary side in that Jehoiakim is threatned that if he were as the Signet of Gods right hand yet the Lord would pluck him from thence Jer. 22. 24 The heart signifieth inward love and affection and the arme signifieth the remembrance or outward manifestation of that love by helping and sustaining and therefore it 's said Thou redeemest thy people with thy arme Psal 77. 16. And also it 's said He will feed his stock like a Shepheard he will gather the Lambs with his arme and carry them in his bosome Isa 40. 10. 11. The summe is that it is a request full of affection and earnestnesse which the Spouse maketh unto her beloved as if she had said Seing I have yeilded through thy goodnesse such testimonies and tokens of my unfeigned love I beseech thee againe on the other side to carry me continually in thy mind to have me alwayes in thy sight to be as was promised to the Daughters of Zion engraven upon the palmes of his hands and continually before him Isa 49. 15 16. that she might be alwayes before his eyes on his hands and fingers as men use to weare Jewells about their necks and upon their breasts and put Rings especially their Signets and Seals upon their fingers both to have them alwayes in readinesse and to shew the high account they made of them Hence Observe That the Saints earnestly desire to be
nearest in Christs heart to be alwayes in Christs mind That which is in the heart of man is nearest unto him and that which he mindeth most he loveth most So the Spouse desireth here to be deep in Christs heart and affection to be engraven on his armes The Spouse would be neerly joyned to Christ as a precious Jewell both in his heart and upon his hand so that he may alwayes minde her and have her in his sight for we know that whatsoever a man loveth with the greatest love that he desireth to be nearest unto yea fastned unto it And the Spouses confidence in her beloved is that he will esteeme her as an unseparable Ornament of his glory so she is to him as Aarons Pectorall unto his breast and his stones of remembrance upon his shoulders In the Pectorall or Breast-plate were twelve stones like the ingravings of a Signet or Seale in which were engraven the names of the twelve Tribes of Israel to shew that the High Priest should carry about him a memoriall of the people continually Exod. 28. 21. The Priest did not onely beare the names of the Tribes upon his heart but also upon his shoulders before the Lord for a memoriall Exod. 28. 11. 12. So in like manner here the Spouse desireth Christ to be her mercifull high Priest in things pertaining to God Heb. 2. 17. That he would guide feed comfort her that he would be all mercy love and sweetnesse to her and that he would shew unto her more then Motherly affection according as his title is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 One of many commiserations Jam. 5. 11. And now she rendereth the reason of her desire from the nature and force of love in that she saith For love is strong as death This is the first comparison whereby she doth expresse the force of her love Death is exceeding strong it seduceth all sorts of people high and low young and old and overcommeth the strongest man Psal 89. 48. neither will it accept of any compassion nor yield to any opposition we can make no agreement with it for if we consider the great might of Princes of Kings and of Emperours yea of all the mighty Monarches in the world death hath subdued and cast them downe Who hath been so strong as to resist death where hath that might been found that could ever eschew his stroake Hence Observe That the strong affection of a Saint towards Christ cannot be subdued by any trouble or force whatsoever Christ hath been ever welcome to the Saints though they enjoyed him with the greatest affliction Peter would venture to goe to Christ upon the boisterous waves of the Sea Lord saith he if thon bid me come unto thee The Saints finde abundance of sweetnesse in Christ which doth more then countervaile with all the afflictions and troubles they meet withall for his sake Hence was that resolution of Job though he kill me yet I will trust in him such is the force of that indeared affection of the Saints unto Christ that though they walke in the middest of feares and troubles yet none of such things can take off the edge of their affection towards him The second comparison of her love followeth in the next clause Jealousie is cruel as the grave Jealousie is a mixt affection of zeale or servent love and carries wrath and rage with it and it is sometimes used in a good and sometimes in an evill sense In an evill sense it s taken for envie Acts 5. 17. sometimes for a blinde misguided zeale Rom. 10. 2. Sometimes for bitter zeale or envying Jam. 3. 14. and lastly for counterfeit jealousie or pretended love Gal. 4. 17. But in a good sense zeale is taken for a godly jealousie 2 Cor. 11. 2. for an holy emulation 1 Cor. 12. 31. and also for an extreame heat of all the affections towards one whom wee esteeme burning in our love to him our desire of him our joy in him our indignation against any that speake any thing against him of such a jealousie wee are to understand here which the Spouse saith is Cruel or hard as the grave She meaneth that this godly jealousie wherewith her heart was so affected towards Christ could not be conquered any more then the grave it being fierce and inexorable as hell it selfe which devoureth all that are cast into it Hence note That the love of jealousie and zeale in the Saints is a consuming love So saith Christ the zeale of thy house hath consumed me it causeth one to spend all his strengh for the person whom he thus loves and so saith the Apostle in respect of his great love I am ready to be spent for you for the love of Christ is a constraining love 2 Cor. 5. 14. And the godly are eaten up for Gods glorie Psal 69. 9. To the force of the grave she compareth the heat and vehemencie of her love so that still she doth shew that she must needs covet to be joyned as a signet most neere unto her beloved In the next clause she saith The coales thereof are coales of fire which hath a most vehement flame The Spouse compareth her love to another thing namely to fire not only because it warmeth and maketh hot but also because it kindleth and increaseth to a burning flame In the first part of this speech it is said the coales thereof are coales c. that is they are exceeding hot coales fierie darts or arrows the word signifieth that which flieth and burneth and sometimes is applyed to judgements that flie abroad as in Deut. 32. 24. And to arrowes Psal 76. 3. Here it is taken for the burning coales of inflamed love that pierce and inflame the heart and cannot be quenched and that is the reason also why she addeth Which hath a most vehement flame This declares it to be a great wonderful flame for in the Hebrew it is Shalhebeth-jah the consuming flame of God that is excellent or extraordinary flames piercing and devouring lightning for in scripture phrase the things of God are transcendently excellent as the Harpes of God Revel 15. 2. The Trees of God Psal 1. 3. And the mountaines of God Psal 36. 6. by this fire is meant the fire of the Spirit which is compared to fire Matth. 3. 11. So the Spirit is as a fire in the Saints that kindles a flame of divine love towards God Hence Observe That the fire of divine love is kindled in us by the Spirit of God It is the peculiar worke of the Spirit to inflame our hearts to Christ for here the Spouse setteth out the greatnesse of the effect by the greatnesse of the cause so the flame of God is a most mighty flame so the love of the Spouse is most fitly compared unto a vehement fire where there be hot burning coales and a great flame because it is kindled by the divine flame of everlasting burnings where the soule feeleth the love of Christ it is even set on
AN EXPOSITION On the whole booke of Solomons SONG Commonly called the CANTICLES Wherein the Text is explained and usefull Observations raised thereupon By John Robotham preacher of the Gospel PSAL. 45. 13. The Kings daughter is all glorious within her cloathing is of wrought gold EPHES. 5. 32. This is a great mysterie but I speake concerning Christ and the Church London Printed by Matthew Simmons in Aldersgate-street next doore to the guilded-Lyon 1651. To the HONORABLE COLONEL DOWNES Esquire A Member of the Honourable House of Parliament Justice of the Peace and Deputy Lievetenant of the County of Sussex Much Honoured Sir THe experience that I have of your candour and ingenuitie emboldens me here to prefix your name not from any worth in the worke performed on my part but in respect of the subject mattter of this book which is a declaration of that mutuall intercourse and vicissitude of divine love passing betweene Christ and the Church his Spouse set forth by a most sweet and comfortable by a most excellent and ravishing Allegorie of a Marriage-Song Marriage being the most joyfull passage of all our life and a Song being the highest expression of joy by this amiable resemblance is the souls spiritual conjunction with Christ most lively delineated Oh! the superemin nt excellency of divine love t is the glorie of God the joy of his heart t is the fulnesse of Christ his Crowne and dignitie t is the worke of the Spirit in all its operations t is the Song of Angels and their continual delight t is the sourse and spring of true happinesse to all Saints the Sanctuary and support of their dejected soules This opens the Fathers bosome draws forth the affections of Christ and melts mens hearts into each others the sweet sense whereof is the breath of our nostrils and the life of our union with him Noble Sir I have but three words to speake The first is of you the second to you the third for you That of you is to testifie that as the Lord hath called you to high and honourable imployment so he hath raised your Spirit suitable to the worke in hand wherein you stood as a Rock immoveable in the middest of stormes and tempests having like Obed-Edom owned the Arke when few would owne it ventring all that was dear unto you accounting godlinesse the greatest gaine when others have reckoned it their losse esteeming that your honour that others have deemed their shame Though it be granted that Truth needs no Patron veritas stat in aperto campo being better able to support honour and advance us then we can that yet thrice happy and blessed are they that owne it therefore the more you engage for Truth the more will truth dignifie and advance you Whatsoever you expend for Christ in Christ you shall find it againe and shall receive your owne with the greatest advantage The Philosophers expression of good is Bonum est-sui communicatum Good is communicative the more good therefore you shall expend the more shall you discover a principle of goodnesse to dwell in your heart flowing from the fountaine of fulnesse distilling from Christ And that you have engaged me with many undeserved favours I should be ingratefull either to deny or forget them though I cannot make you a retaliation Nihil dat quod non habet yet that you may know kindnesses are ner forgotten in a thank full breast give me leave to present this as witnesse and testimony of my gratitude to you-wards being confident you will receive it as I present it with the spirit of love That to you is that you would fix your affections upon and let the whole streame of them runne unto that only delectable and love deserving Object Christ who is the glorie of all delights and abstract of all praises It s the nature of true joy to delight it selfe in some solid good and there is no good can be compared cum summo bono with that only chiefe and eternall good that is treasured up in Christ When wee suffer the creatures to steale away our affections we not only lose the right use of them but thereby bereave our selves of true comfort in God render our selves dishonourable in the eyes of good men and unprofitable to our selves for though the creatures may serve us yet they cannot love us t is only Christ that can make sweet returnes of love for our love In which gracious manifestations of Christ our hearts are made a Spring of living waters a garden of spirituall delight the musick of heavenly joyes the treasure of divine comforts and by the impressions of that heavenly love and the sweet glimmerings and flashes of light life and glorie in Christ our soules are abundantly refreshed and satisfied as with marrow and fatnesse Then Sir this will be your Crowne and glory this is that will heighten your spirit ennoble your minde enlarge your heart and make you most acceptable to God precious in the fight of men and exquisitely carry you through your weighty imployments It is said of Solomon that excellent Sonne of wisdome that his heart was as large as the Sea viz. in judgement and understanding so shall your judgement wisedome and understanding be enlarged according to the largenesse of Christs love living in you The Jewes were to offer those creatures in sacrifice unto God which the Nations worshipped for their God so though other men fall downe and doe hommage to the creatures yet let it be in your heart to sacrifice them all unto the Creator Surely man is never more straightned then when he is bound and pent up in the narrow compasse and scantinesse of earthly things for let his heart stoop never so low the World fals beneath it and let him advance the world to the greatest height his heart is still above it But in relation to Christ cujus contrarium verum est the matter is farre otherwise for when mans desires and affections soar never so high as an Eagle still Christ is above them fils them answers them yea he doth exceedingly heighten enlarge and abundantly satisfie them Sir I shall conclude with a word for you expressing the desires of my spirit on your behalfe that the Lord would be pleased to fill your precious soule with the exceeding riches of his love grace and favour and cause his glorie to shine upon you so as to transforme you into the image of his glorie that the sweet kisses of Christs lips may be more precious to you then fragrant wine and his name then the richest oyniment that the senses of your soule may be more refreshed with his redolent sweetnesse and filled more with his redundant fulnesse then withall the most delightfull things in the world yea that Christ would please to lodge all night betwixt your Breasts continually dwelling in your heart and affections and that he would come into your soule as into his garden to eate his pleasant fruits his honey with his honey-comb and
Christ a greater then Solomon Matth. 12. 42. For in him are the treasures of wisdome Col. 2. 3. That is Christ had in him the perfection of all wisdome and knowledg and the Apostle calleth him in 1 Cor. 1. 24. The wisdome of God Christ is essentiall wisedome and understanding Counsell is mine and sound wisdome saith he I am understanding Prov. 8. 14. This song therefore is commended unto us by the holy Ghost in the highest degree of excellency in respect of the Author who was such an eminent type of Christ both in peace and wisdome Observe from hence that Solomon is a canonized Saint else he had not been the Pen-man of Canonicall Scripture and so to have been a Scribe of the holy Ghost The Apostle Peter speaks thus of all the holy Prophets and Pen-men of holy writ in his 2 Epist Chap. 1. vers 20 21. First know this that no prophesie in the Scripture is of any private interpretationâ— For prophesie came not in old time by the will of man that holy men of God spake as they were moved by the holy Ghost Now Solomon being one of those holy men of God he must need be a deare and beloved Saint of God 2. Hee was a most excellent type and figure of the Messiah's in love peace wisdome and glory and Christ himselfe is called Solomon in Chap. 3. 11. It would be therefore more then absurd rashnesse to conclude him a reprobate 3. The promise which God makes to David that if Solomon sinned hee should be chastised but that God would never take away his mercy cleane from him as he did from Saul 2 Sam. 7. 14 15. This cannot be meant of succession in the Kingdome for it would have been no comfort to have enjoyed the Kingdom for a while and afterwards to perish for ever therefore it must be taken for a promise of an estate of life 4. God speaks well of Solomon after his death making an honorable mention of his name joyns him with his Father David the Lord commending Rehoboam his people for their first 3. years government 2 Chr. 11. 17. Three years long they walked saith the Lord in the way of David and Solomon Now God never made any such honourable mention of a reprobate after his death in all the Scripture 5. Consider that name of love and favour which God gave unto him Jedidiah beloved of God 6. Solomon himself is said to have loved the Lord 1 King 3. 3. which thing being true else it would not have been recorded in Scripture he could never fall finally from God 7. It is said in Luk. 13. 28. that Abraham Isaac and Jacob and the Prophets of which number Solomon is one are in the Kingdom of God Yet the false Prophets are excepted as Balaam by whom God spake sometimes in a compulsitory way but the Lord used no such instruments to be Pen-men of the holy Ghost 8. And lastly his owne 3. Bookes evince his repentance and reconciliation with God For this glorious light of Israel for a season was clouded and overshadowed by Idolatry for it is said Solomon worshipped strange gods Now upon these words the Romanists conclude that Solomon died a reprobate but Mr. Broughton is of another opinion concerning these words I have oftentimes mused saith hee what should be the meaning of these words And Solomon worshipped strange gods For saith he I could Brought generall view of the Scriptures p. 154. never thinke that he could esteem the idolls of the heathen for gods considering he had such wonderfull knowledge but surely this is the meaning that by allowing his Concubines to worship them and in that it was done by his Commandement it was as his act and this I hold till I be better instructed If he had come to so open a folly as to worship them as God this his sinne must needs have been of very high nature if not the sinne against the holy Ghost which is unpardonable But however it must be confessed that Solomon fell grievously by giving the reins to his lusts yet as it was said already his 3. last Books will declare what the frame and temper of his spirit was in his old age 1. The book of the Proverbs wherein by allegories taken from the most excellent of the creatures and also from those of the lowest ranke and esteem he sheweth the wisdome of God in the government of the world from whence hee perswades men to seek after the wisdom of God admonishes the people to beware of strange women and labours to settle them in the grounds of Religion 2. His Booke called the Preacher which book was made in his old age and after his recovery out of sin he beginneth Vanity of vanities all is but vanity saith the Preacher He preached worldly vanity from selfe-experience admonishing others to beware by his evill In which Book he sheweth in generall the transitory estate of all things in the world For saith he consider the Sun it riseth and setteth and returneth again to his place The winde goeth toward the South and turneth about into the North it whirleth about continually and it returns again according to his circuits All the rivers run into the Sea yet the sea is not full unto the place from whence the rivers come thither they return again So by this he sheweth that there is no felicity in any thing under the sun but all is vanity He goes on and tries wisdome and knowledg but saith he in much wisdome is much griefe and he that encreaseth knowledge encreaseth sorrow He went yet further and tryed all pleasant things for saith he I made great works I built houses set Gardens and Orchards and I planted trees in them of all kind of fruits I made mee pooles of water c. In a word I was full and much encreased I wanted nothing that my heart could desire but when I began to consider what felicity these things could bring unto mee I beheld nothing but vanity and vexation of spirit and that there was no profit under the Sun 3. This most divine song penned as was hinted before in his old age his affections and his mind is taken up in contemplating and celebrating those sweet mysteries of Christ and his Church and of that intercourse of love passing between them his heart is now lifted up higher then all the things under the Sun reckoning of them nothing but vanity and vexation of spirit Now by what hath been said wee may conclude Solomon a glorious Saint of God and therefore should be stirred up to the study and meditation of this Book the more for Solomons sake the Pen-man thereof CHAP. 1. VERS 2 3. Let him kisse mee with the kisses of his mouth for thy love is better then wine Because of the savour of thy good ointments thy name is as ointment poured forth therefore doe the Virgins love thee IN this Chapter observe two parts 1. The earnest desire of the Church to be effectually
hath given more pledges of his love in the times of the Gospel then in the times of the law Lastly The will and mind of God is more fully and more plainly revealed to his people under the Gospel then it was under the Law God let out light by little and little till the sun of righteousnesse arose So we have it in Heb. 1. 1. God spake unto the Fathers by the Prophets at sundry times and in divers manners but in these dayes he hath spoken by his sonne Vers 2. That is he hath spoken morefully and plainly The antithesis or opposition which the Apostle sets between Gods speaking by the Prophets of old and by his Son in the latter age of the world shews plainly the dimnesse and darknesse of those former ages in comparison of those which have been since the comming of Christ 3. In that the word of the Gospel is called the kisse of Christs mouth Observ That the Doctrine of the Gospel is very sweet and desirable From hence it is that David doth so highly commend the holy Doctrine of the Lord that it is perfect pure and infallible and of such mighty operation and effects that he saith it is more to be desired then gold yea then much fine gold sweeter then the honey or the honey-comb Psal 19. In the Originall the words run thus sweeter then the dropping of the honey-combs It is meant of that which commeth forth without pressing and therefore counted the sweetest and purest honey of all other All the Epithites given in Scripture unto the Gospel do shew that it is sweet and comfortable it is called the good word of God Heb. 6. 5. A good doctrine 1 Tim. 4. 6. A faithfull saying and worthy of all acceptation 1 Tim. 1. 15. The word of life Phil. 2. 16. The word of reconciliation 2 Cor. 5. 19. The Gospel of peace Ephes 2. 17. The Gospel of salvation and the word of truth Eph. 1. 13. Besides the Gospel brings glorious effects along with it as liberty to Captives and blessed joy and comfort to those in distresse as in Isa 61. 1 2. It is tidings of great joy viz. of reconciliation to God by Christ and of peace and joy in the holy Ghost It is no other then the sweet kisses of Christs mouth and those heavenly Oracles of his mouth whereby he calleth enlightneth comforteth and worketh faith in his people Christs affections were as I may so speak dyed in love and sweetnesse and his heart was as a fountain of grace therfore needs must his mouth be sweet which is as it were the instrument by which he utters what is in his heart Christ conveyeth all his graces and all good things into his people by the word of his mouth No marvail then though the Church be enflamed with the desire of the kisses of his mouth 4. Observe from the reason which the Church renders of her most earnest longings and desires after Christ For thy loves c. That those strong desires and those earnest longings of the faithfull after Christ they flow from a principle of love Love is impulsive and constraining it hath a sweet kind of violence to draw out all the affections of the soule unto Christ see this in 2 Cor. 5. 15. The love of Christ constrains us saith the Apostle So again in Jer. 31. 3. I have loved thee with an everlasting love therefore with mercies have I drawn thee saith the Lord. And in Hos 11. 4. I drew them with the cords of a man with bands of love c. Now wee must understand this principle of love to be either Christs love to us or our love to him for there is an interchange of spiritual love between Christ and his people First Christs love to us in respect of the extrinsicall part of it is the expressing of his love to us by the evident testimonies of his favour grace and by uniting of himselfe unto us making of us to partake with himselfe of his own goodnesse Now by the manifestation of Christs love to us he begets in our souls a love of him his love is as the cause our love as the effect and as Solomon saith of the rivers that they both come from and return again into the Sea Eccles 1. 7. So Christ is the ocean of spiritual love from whence we derive and in to which we return our love so that our love proceeds from Christ's love his love is as a load-stone attractive drawing our affections to him our love is as the reflecting backe to him again the beames of his owne love Now that principle of love by which wee are drawn to Christ is both Christ's love to us and the fruits thereof namely our love to him Now there are three things in love whereby the affections of the soul are drawn unto Christ 1. An affection of the will whereby we are inclined unto the thing beloved Now the nature of the will is elicita not coacta inclined and drawn forth not compelled and constrained will should be no will if it were so but there is that divine excellency that excellent dignity in Christ which is as a load-stone very attractive an object very tempting and alluring to bend to draw and to incline the will making of it to close with Christ as with the best and most excellent object in all the world 2. A desire of union and enjoyment of the thing beloved Now when the soule eyes such an excellent object as Christ is in respect of his spirituall beauty and super-eminent worthinesse and dignity it presently covets the enjoyment and function of him the soule desires nothing more then union then peculiarity and interest then the everlasting possession of him who is that love-deserving object 3. A complacency or wel-pleasednesse whereby we rest our selves well pleased in the goodnesse of the thing beloved now nothing in the world is more pleasing to a believing soule then Christ so that let his dispensations be what they will his Saints are never weary of him Yea they take pleasure in infirmities in reproaches in necessities in persecutions in distresses for his sake and when they be weak in themselves then they are strong in him and more then Conquerours as saith the Apostle Now by these 3. acts or effects in love are the affections of Believers eminently drawn out toward Christ 5. Observe from her form of speech thy loves speaking in the plurall number That the love of God in Christ is an infinite and a manifest love The Apostle would have the Ephesians to comprehend with all Saints the breadth and length the depth and heighth of the love of God in Christ but yet for all that he concludes that it passeth knowledge Ephes 3. 18 19. God's love is of one nature and substance but it is various in respect of the dispensations thereof Love is an internall affection in God and therefore it passeth understanding so that we cannot conceive of it as it is in
it selfe but onely wee know and understand it according to the dispensations thereof Now the acts or the effects of Gods love in Christ are various and many viz. 1. His electing love whereby he hath predestinated a certain number of men that the glorious grace of God might be manifested in them see Ephes 1. 4 5 6. The Apostle saith God hath chosen us in Christ before the foundation of the world that wee should be holy and without blame before him in love who hath predestinated us to be adopted through Jesus Christ unto himselfe according to the good pleasure of his will To the praise of the glory of his grace whereby hee hath made us accepted in the beloved Here we see the first act of Gods love in choosing of his before the foundation of the world and that saith the Apostle according to his purpose Ephes 1. 11. 2. His redeeming love whereby he hath brought his from the bondage of sinne into glorious liberty and freedome Our redemption was a full testimony of his love as appears by these Scriptures following Gal. 4. 4. For when the fulnesse of time was come God sent forth his sonne made of a woman made under the law that wee might receive the adoption of sonnes So in Act. 20. 28. The Church of God which he hath purchased with his own hlood And in 1 Tim. 2. 6. The man Christ who gave himselfe a price of our redemption This was a plain demonstration of Gods love in Christ for saith the Apostle God shewed his love to us in that while we were yet sinners Christ dyed for us 3. Gods love of calling now there is a double calling an inward and an outward the outward is a bare propounding of the Gospel but the inward call is a spirituall enlightning whereby the soule is enlightned by the spirit of wisdome and revelation to know the hope of his calling Ephes 1. 17. And that whereby the soule is made able to apprehend him of whom it is apprehended Phil. 3. 12. This is that grace begotten in the will of man that being the proper subject of this grace by which meanes the whole man is converted unto God 4. We have Gods justifying love whereby hee doth free and discharge his people from sinne and death and accounts them righteous in Christ 5. His adopting love whereby he accepts the faithfull unto the dignity of sonnes John 1. 12. As many as received him to them he gave power to be made the sonnes of God to those that believe in his name Now Christ is the band of this union for by him we come to be made heirs of God Co-heirs with Christ Rom. 8. 17. This excellent dignity is procured for us by Christ as a Redeemer Gal. 4. 5 6. God sent his sonne c. to redeeme them that were under the law that we might receive the adoption of sonnes And because yee are sonnes God hath sent forth the spirit of his sonne into your hearts crying abba Father Observe here that the spirit of adoption is called the spirit of the sonne because the holy Ghost sealeth up our adoption in Christ so that through Christ it is made sure unto us 6. His sanctifying love whereby he doth free Believers from the filthinesse and pollution of sinne and restore in them again the image of God which consisteth of righteousnesse and holinesse Eph. 4. 24. 7. And lastly his glorifying love whereby he lifts up his people unto that state of life and glory and gives them an immortall inheritance where all comfort peace and joy shall abound and where they shall have the communion of the chiefest good viz. the love of God shining forth immediately upon their hearts Now though the loue of God in Christ be one intire single and internall act yet after the manner of our conceiving it is set forth by diverse externall acts or effects And wee must know that all these effects flow from that originall love of God these are but new acts proceeding from that eternall love of God which was in his own breast from eternity 6. Observe That the sence and feeling of Christs love is more excellent and efficacious unto Believers then all the most pleasant and delightfull things in the world The Church doth preferre it beyond all comparison of worldly things saying Thy loves are better then wine Now what is more pleasing and delightfull to the tast then fragrant wine yet Christ's love is the same and far sweeter to the hearts of Believers Wine is exceeding usefull and comfortable to man but Christ exceeds in his usefulnesse to the soule so that look of what use or vertue wine is to man of the same use and vertue is Christ to his people The properties or vertues of wine are such as these 1. Wine delighteth the heart of man Psal 104. 15. And in Eccles 10. 19. Wine maketh merry That is it doth refresh comfort and make glad the heart of man so Christ gives his people comfort and refreshment in the midst of feares and dangers Hee is that Shilo which brings tranquility and peace unto his Saints he refreshes them with living waters even with the sweet communion of his spirit and with the abundance of his graces 2. Wine causeth to forget affliction and misery Prov. 31. 6 7. In like manner the love of Christ causeth us to forget those things that are behind Phil. 3. 13. And the Apostle saith of himselfe that he doth now rejoyce in his sufferings Col. 1. 24. The sweetnesse and the joy that he found in Christs love did swallow up all the bitternesse and sorrow of his afflictions 3. Wine was used in the legal sacrifices and service of God Numb 15. 5. Thus was Christ's love manifested by a sacrifice in himselfe by which we draw abundance of comfort to our selves 2 Cor. 1. 5. As the sufferings of Christ abound in us so our consolation aboundeth by Christ This consolation is much more then was in all legall sacrifices which could never make him that did the service perfect as pertaining to the conscience Heb. 9. 1. 4. Wine enflames and overcommeth therefore saith the Apostle be not drunke with wine Ephes 5. 18. But saith he be filled with the spirit that is let the comforts and graces of Christ's spirit fill and overcome your hearts 5. Wine is put for all delicate comfortable or costly things in the world which the greatest sort of men doe use in their Feasts Isa 25. 6. The Lord promiseth to make a feast of fat things a feast of wines on the lees He alludeth to the practice of great Kings of the earth and delicate persons which follow their pleasures and have their sweet wines c. But yet they find not so much delight and comfort in their Feasts as the Saints do in the love of Jesus Christ Hence it is that the Church cryeth out with desire to enjoy her beloved rendring this reason that his love is better then wine that is better then
are perfect in respect of their justification For by one offering Christ hath perfected for ever them that are sanctified Heb. 10. 14. And they are perfect in parts in respect of sanctification being sanctified in every part they are sanctified throughout in soule and body and Spirit 1 Thess 5. 23. Or thus the Saints are perfect and upright comparatively being compared to others that are weak or lesse perfect Lastly uprightnesse may be opposed unto hypocrisie or to one that will pretend much and intend little one that hath a double heart a heart and a heart So it notes to us one of an upright heart of a sincere mind one that is single and plaiue hearted and of a simple disposition without guile or wickednesse The Greeks expresse this by such words as signifieth one that is without complaint none can justly complaine of him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Irreprehensibilis inculpatus and one that is blamelesse or without blemish The word Tamin be thou perfect upright or sound or honest and plaine in thy walking Gen. 17. 1. comes from the same roote that the word Thummim doth which we read of Exod. 28. 30. the High-Priest was to beare Vrim and Thummim on his Breast-plate and Thummim was to signifie the uprightness and integrity of his heart 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vnde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and life as the Vrim did the light of his understanding and knowledge Uprightnesse being opposed to that which is crooked is that which is streight and right it being opposed to that which is lame and defective it is perfect sound and firme it being opposed to hypocrisie it is sincere pure and holy The upright love thee That is the righteous are confirmed and increased in love towards him more and more thus the Apostle writeth to the Saints That they might believe on the Son of God 1 John 5. 13. That is that they might continue and persevere and that they might increase and grow strong in faith So the sence is this whereas Christ leadeth his Saints into his Chambers and there discovers to them the secrets of the Fathers bosome and giveth them glorious sights of those Heavenly riches and treasures which he hath prepared for them now by their remembring and mentioning of Christs love they are confirmed and increased in love towards him againe The words being thus unfolded yeild us these Observations First That those glorious discoveries of Christ made towit in his Chambers to the Saints causeth in them glorious and unspeakable joy It makes them to rejoyce inwardly and to triumph outwardly yea they leap for joy their joy is like the joy in Harvest and like to those that divide the spoile Isa 9. 3. As John Baptist leapt in his Mothers Womb at the tidings of Christ So the Saints cannot but rejoyce in the spirituall revelation of Christ whose Kingdome is not meat and drink but righteousnesse and joy in the holy Ghost Rom. 14. 17. Wherefore the Prophet saith I will greatly rejoyce in the Lord my soule shall be joyfull in my God for he hath cloathed me with the Garments of Salvation he hath covered me with the Robe of reghteousnesse as a Bridegroome decketh himselfe with Ornaments and as a Bride adorneth her selfe with Jewells Isa 61. 10. It is in the Hebrew In rejoycing I will rejoyce that is with exceeding great joy this joy is called unspeakable and full of glory 1 Pet. 1. 8. forasmuch as the thing it selfe wherein we rejoyce and the workings of Christs Spirit causing this joy is more Heavenly and divine then we can either conceive or expresse And this is that which the Apostle exhorteth us unto Phil. 4. 4. Rejoyce in the Lord. And he saith further take it upon good grounds forasmuch as you have the true cause of joy And again I say rejoyce Take a Virgin which is betrothed to some great Prince and lead her into his Chambers and shew unto her all his rich Treasures and Jewells which are reserved for her will it not make her greatly to rejoyce Thus the soul is led into the Heavenly Chambers of Christ and there is shewed unto her the glory and riches given her by Christ how is it possible but she should rejoyce and be glad and rejoyce with joy unspeakable and full of glory Secondly Observe The Saints record and make mention of all Christs manifestations of love to their souls Come and heare said David ye that feare the Lord and I will declare what he hath done for my soule As if he had said I shall tell you of many strange passages of love which the Lord hath shewed towards me And this is that the Prophet calls for saying Praise the Lord call upon his name declare his doings among the People make mention that his name is exalted Isa 12. 3 4. And againe I will mention the loving-kindnesse of the Lord the praises of the Lord according to all that he hath bestowed upon us and the great goodnesse towards the house of Israel which he hath bestowed on them according to his mercye◠and according to his loving-kindnesses Isa 63. And so in Psal 45. 18. I will make thy name to be remembred in all Generations therefore shall the people praise or confesse thee for ever and for ever That is I shall for ever confesse and celebrate the glory of thy Kingdome Now the Memory is the Store-house of the soule if it were not for this faculty all the favours we receive from Christ would be lost and forgotten it would be as the Prophet speaketh of him that earneth wages to put it in a bag with holes Hag. 1. 6. And forgetfullnesse is complained of very much in Jer. 2. 32. Can a Maid forget her ornaments or a bride her attire yet my people have forgotten me dayes without number as if the Lord had said I am much better unto you then your garments or attire and if it be such a hard thing to forget such things as they how is it that you have forgotten me All the service that is expected of us is comprehended under the Memory Eccl. 12. 1. Remember thy Creator in the dayes of thy youth c. Remember is put for fear honour obedience the like Christs love cannot be forgotten in a gracious heart but it maketh us never to be satisfied with the setting forth publishing to others the sweet refreshing comforts we find in his love yea of his loves that is of all his particular loves even from election unto glorification a beleiver wil celebrate set forth every new act of grace which he receives from Christ he will not commit any of them unto oblivion or forgetfulnes 3. Observe That all a Beleivers faculties senses affections are dedicated given up to Jesus Christ The memory the will the affections of joy and delight of love areall fixed upon that love-deserving object Christ if it were not so what do we differ
he knows any thing he knoweth nothing yet as he ought to know 1 Cor. 8. 2. That is he that hath an opinion that his knowledge is perfect knows nothing at all But Christ doth not upbraid the Church with her ignorance but is ready to imbrace and instruct her Hence Observe Secondly That Christ takes not advantage from the sins or from the ignorance of his people to utbraia them but doth rather help them against their infirmities The Church had many deformities and failings shee had observed mens traditions and neglected those things which Christ had given her in trust shee was ignorant of the wayes of Christ and yet Christ deals very tenderly and sweetly with her Seing thou knowest not c. Christ is so far from casting off his people for weaknesse that he delights in helping and sustaining his people under their infirmities When I am weake then I am strong saith the Apostle And Christ himself hath commanded us that we receive him that is weake in the faith not to cast him off from our fellowship and society surely then he will not cast off his people for their weaknesse and ignorance neither will he any way neglect them for some failings Christ doth beare with the infirmities of his people in relation to his Office of Priest-hood so saith the Author to the Hebrews Chap. 2. 17 18. Wherefore in all things it behoved him to be made like unto his brethren that he might be a mercifull and faithfull High-priest in things pertaining to God to make reconciliation for the sins of the people for in that he himselfe hath suffered being tempted he is able to succour them that be tempted That is Christ was like to his Brethren in all things sin excepted to the end he might be a faithfull High-priest never to neglect his people at any time but in all their flips and oversights to shew them mercy and hence it is he hath taken our weaknesses upon him as a pledge to testifie and assure us that he will both pity and help us Now in that the Apostle saith He being tempted is able to succour them that are tempted He doth not mean that Christ received any ability by his temptatations but he would assure us thereby that Christ is willing to succour us under temptation as one that hath undergone temptations himselfe Now the truth of this appears yet more in the following words wherein we have a sweet compellation or ravishing forme of words O thou fairest among women Christ doth here commend the excellent and surpassing beauty of his Church not withstanding all her deformities and blacknesse spoken of before She was deformed and black in the eyes of the world and also in her owne apprehension but faire and beautifull in Christ's eye and shee was not onely of some meane or ordinary beauty but the fairest among women The Hebrew Japhet faire signifies faire or beautifull not onely in respect of colour and complexion but also in a just symmetry or proportion of parts for both fairnesse of complexion and proportion of members makes the most compleat beauty The word doth also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pulchrum esse venustus decorus fuit import such a beauty as attracteth love and draweth approbation or good liking Sometimes the word is used in a double forme to increase the signification of it and then it signifies the most transcendent and very excellent beauty so it is used concerning Christ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Psa 45. 3. Thou art fairer then the Children of men Psal 45. 2. That is thou art much fairer then all the Sons of Adam this fairnesse is not onely meant of the body but of the mind and of the understanding such beauty is called The beauty of wisdome Ezek. 28. 7. This beauty consisteth in wisdom and holinesse it is the beauty of all spirituall graces of the Saints as faith love patience humility c. it is not an outward beauty of the body but an inward beauty of the soule The word importeth as I hinted before such beauty as attracteth love and approbation for the same word is attributed sometime to Cattell Genes 41. 2. Sometime to Trees Jer. 11. 16. And to all the works of Gods hands Eccles 2. 11. So that it is applied to such things as doth draw and win the affections of man yet Christ addeth to this beauty by saying The fairest among women The most comely beauty is usually set forth by women as strength and valour is set forth by men and when he saith Faire among women he meaneth more faire then other women or the fairest of woman-kind thus Mary the Mother of Christ is called Blessed among women Luke 1. 28. That is more blessed then other women so the Lyon is said to be strong among Beasts Prov. 30. 30. That is the strongest among Beasts Now the meaning must needs be thus that the Church is far more excelling in all spirituall beauty beyond all earthly and temporall beauty however shee seemeth black in her owne eyes as all the Saints are privy to their own deformities and however others doe contemne her esteeming her to be void of beauty yet unto Christ shee seemeth to be most faire There are many in the world that have a shew of externall beauty and are adorned with many externall Ornaments but their beauty in the eyes of Messiah is nothing comparable to the beauty of the Saints who indeed are base and contemptible to carnall view but yet by their spirituall beauty and Ornaments they excell them all Hence it is Christ calleth the Church the fairest among women Now from this insinuating sweet compellation of Christ to his Church Observe First That Christs doth win the affections of his Saints by sweet insinuations He doth as it were insinuate and get into our affections before we are aware Hence it is that he useth such sweet termes of relation to his people as Love Dove undefiled Spouse Brethren Children Friends Sonnes and the like all to insinuate and get within their hearts and that for these ends First to assure them of his good will love delight and acceptation I call you no more Servants but friends saith he Because that I receive from the Father I declare it unto you John 15. 15. That is you are my Friends and I deale with you as a friend and by this you may take notice of my love and friendship towards you because I reveale unto you the mind of my Father Secondly to cause them to take notice of his grace and love The Saints of Christ are often complaining of blacknesse and deformity but seldome acknowledgeing their beauty and fairnesse they can often see their meannesse but not their riches their weaknesse but not their strength their sins but not their graces The Church here had called her selfe black but Christ calleth her faire shee was something blackish in her owne eyes but exceeding faire in Christ's eyes Now that the Church might apprehend her owne beauty
A liberall and a bountiful love Christ hath parted with that for his people which was most deare unto him the soule in his body the blood in his veines and which was more deare unto him then all the rest the sweet and ravishing apprehensions of his Fathers love which was so ecclipsed in his agonies that hee cryed out with a loud voyce my God my God why hast thou forsaken me It is reported of the Pelican that shee openeth her breast with her bill and feedeth her young ones with the blood distilling from her and therefore saith mine Author the Aegyptians used to make that kind an Hieroglyphick of piety and pitty and upon that consideration they spared them at their Tables Such and far greater is Christ's love to his Saints for saith he Greater love hath no man then this that a man lay down his life for his friends John 15. 13. And the Apostle saith that he loved his Church and gave himselfe for it Ephes 5. 25. 4. An eternall love is Christ's towards his Church I have loved thee with an everlasting kindness saith the Lord Jer. 31. 3. And again he saith with everlasting kindnesse will I have mercy upon thee Though the Saints are black and deformed though they have been negligent and ignorant yet Christ doth not lessen or detract his love from them but still he gives them this Epithite O my beloved c. How should this warm and kindle all our affections unto him again Christ's love should be a load-stone attractive to draw our love unto him there is nothing doth more conciliate and attract love then love it self Hence it is the Lord saith I have drawn them with loving kindnesse Jer. 31. 3. Surely if love will not draw out our affection to Jesus Christ nothing will Oh what an infinite and wonderfull love is it that majestie and love should dwell together in the heart of Christ Christ doth much condiscend in his love to us so that here is the greatest Majestie and the greatest debasement that ever was met in Christ and all out of love to poor soules I have compared thee to a company of horses in Pharaoh's Chariots I have compared or I have imagined or thought thee to be like The word signifies to frame a likenesse of a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Assimila vit comparavit cogitavit imaginatus est In Phiel cogitavit putavit intentus fuit consideravit observavit Schind in Pentaglot thing in the mind or to impute a thing to be this or that So that though the Church had been negligent and slow in the work of Christ and thought shee had been unable to withstand all her temptations yet hee accounts her as one that was strong and active as one that was glorious and beautifull Hence observe That Christ doth esteeme of his servants and people not as they are in themselves but as they are in himselfe Christ did not account his Church to be sloathfull and ignorant to be black and sun-burnt as before shee thought of her selfe but saith he thou art fair beautifull thon art strong and active I have compared thee to Pharaoh's horses c. Christ doth alwayes esteem of his Church according to the better part not according as they have made themselves but according to that which he hath made them and not onely according to that he makes them to be now but according to what he intends to make them hereafter To a company of horses The word susah which being the feminine of Sus a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Equus unde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Equitatus unde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Equitio cum paragogico Buxt in lex horse may in propriety signifie a mare but here it signieth a troop of horses there be many things in Scripture spoken of collectively as in Exod. 15. 1. The horse and his rider for the horses and their riders The horse is a warlike beast as he is described Iob 39 19 20. He is terrible neighing like thunder he makes a breath which covers his neck and shews his courage he is so fierce as if hee would devour and swallow down the ground under him And Solomon saith The horse is prepared against the day of battle Prov. 21. 31. We may read it my company of horses the Hebrew letter Iod usually signifies mine although sometimes it is added in the end of a word without signification as in Lam. 1. 1. Now according to this reading my horses the Lord doth liken his people to goodly horses thereby noting the strength and victory which hee giveth them over the enemies Thus the Prophet speakes of the children of Israel in respect of their victory over Pharaoh saying Thou diddest walke through the sea with thine horses through the heape of great waters Hab. 3. 15. Thus Christ fighting against Anti-Christ is accompanied with all the Warriours in heaven that is all the faithfull in the Church following him upon white horses Rev. 19. 14. In the Chariots of Pharaoh Pharaoh was a name common to all the Kings of Aegypt See Schind in Pentag and in the Aegyptian tongue signifies a Prince or Ruler Now we know the Horses and Chariots of Aegypt were in great request and estimation not only in Aegypt but in other Countreys as the Scripture sheweth Solomon had horses brought out of Aegypt 1 King 10. 28. And in Ezek 17. 15. The King of Judah sent his Ambassadors into Aegypt that they might give him horses and much people And the Prophet pronounceth a woe against such as trusted on the horses of Aegypt forsaking the Lord saying Woe to them that goe downe to Aegypt for help and stay on horses and trust in Chariots because they are many c. Isa 31. 1. Now by this comparison Christ setteth forth the glory and renown of his Church in respect of her victories and achievements for he having directed his Church to follow the foot-steps of the Flock and to feed above the tents of false Shepheards no question now but these false Shepheards who before were called Christ's companions will persecute and afflict her now for the comforting and supporting of her Christ tells her shee shall be strong and victorious she shall be like the horses of Aegypt ready for the battell And thus when the Lord threatneth wars against the daughters of Sion he saith The shepheards with their flocks shall come unto her they shall pitch their tents against her round about c. Jer. 6. 2 3. Now the Lord to comfort his Church against the fury of these false shepheards compareth her to the horses in Pharaoh's chariots wherein hee sheweth that his Church should be strong cheerefull prompt and ready for the warre shee should be valiant and victorious Thus the Lord promiseth victory to his Church against those false shepheards which should arise against her in Zach. 10. 3. hee saith by a like simile mine anger was kindled against the shepheards and I punished the goats for the Lord of
in the Spring Now there is an evidence of right and propriety that Christ doth communicate unto his Saints whereby they have a comfortable interest in him First In all his workes and performances they are in a peculiar respect for every Saint his making of the world setling of policies and governments rooting up of Kingdomes executing of judgements in the earth rewarding some and punishing others and the like all these and in all other generall providentiall workes of Christ the Saints have a kinde of interest and proprietie in next unto his owne glorie Christ aimed at the good of his Church in all these things and doth alwayes make them instrumentall for her welfare in which sense are the words of the Apostle 1 Cor. 3. 21 22. All things are yours saith he whether Paul or Apollo or Cephas or the world or life or death or things present or things to come all is yours Secondly The Saints have a claime also in the dignities and honours of Christ There is a reciprocation as it were betweene him and his people they are mutually and interchangeably glorified in one another as Christ is glorified in them Joh. 17. 10. so they are unspeakably dignisied and graced by him The glorie of Children saith Solomon are their Fathers Prov. 17. 6. If the father be heroicall or any way excellent this is the Sonnes glorie unlesse he degenerate now the Saints are called the Seed and the Children of Christ whatsoever therefore he excels in it is their dignitie and their glorie Besides Christ doth impart of his glorie and honour to them making them like himself Is Christ a sonne and heire of all so are thy sonnes and heirs and Co-heirs with Christ shall he judge the World So shall they in some sort Doth he breake in pieces the Nations with a rod of Iron so doe they is he ascended into glory so shall they ascend there is not any whit of his glory unlesse it be that which is utterly incommunicable but they have a touch of it if I may so say yea and that which is incommunicable redounds to their glory also Thirdly the Saints have interest in the Offices of Christ Every Saint may say of Christ he is my Prophet and Teacher he is my Priest and Reconciler he is my King and Governour yea the Saints have such an interest in these Offices of Christ that vertue comes out of him to make them even Prophets and Priests and Kings also Prophets in some measure to teach themselves and others Priests to offer spirituall Sacrifices acceptable to God by Christ and Kings to rule over their owne lusts and corruptions Fourthly the Saints have interest in the graces of Christ he that hath the field hath also the treasure that is hid in it It was the greatest consolation and joy of the Spouse that shee could say My Beloved is mine So all that is in Christ a Believer may appropriate to himselfe he may say his riches his love his goodnesse his greatnesse his power and all that is his is mine I have interest in all those transcendent graces of his his mercy his truth his promises they are all mine Thus the Saints have a peculiarity and right in Christ which is as the Spring of all mutuall love betweene them Now to joine the words together My Beloved is mine and I am his they imply 1. A mutuall interest as Psal 73. Whom have I in Heaven but thee and what is there in Earth in comparison of thee He is mine yea and I am his there is propriety with peculiarity and interest 2. The words imply a mutuall love Christ is the object of the Saints best affections and the Spouse is the very Center of Christs love his love rests on the Church and scatters not to other objects Thus the Apostle applyes the love of Christ saying He loved me and gave himselfe for me Gal. 2. 20. And we love him because he loved us first 1 John 4. 19. So that the Church may say Christ is mine and his love is mine and I am Christs he hath my soule my affections and all that I have is his he hath my love to the uttermost 3. The words doe also imply mutuall familiarity Christ is my familiar my fellow-friend and Companion he discovers himselfe unto me in the secrets of his love So the Saints have a spirit of fellowship and familiarity with God in Christ so that they can unbosome and let open their hearts to him upon all occasions as unto a familiar 4. And lastly they imploy complacency or resting one in the other Christ hath a complacency and resting in his Spouse he is well pleased in her taking the greatest satisfaction and content in her that possible can be thought on So the Church hath a complacency or well-pleasednesse in her beloved whereby shee doth approve and like of all that is in him resting in his goodnesse as in the most lovely and desireable object in the World Hence shee saith in Chap. 1. Verse 1 2. Thy love is better then Wine Because of the savour of thy good Ointments powred forth therefore doe the Virgins love thee This shews what a pleasing and delightfull object Christ is to a believer what more acceptable to the tast then fragrant wine Christ is far more acceptable to a Saint What more pleasing to the smell then sweet Ointments of an exquisite composition Christ is the same and far sweeter to the heart of a believer so that the Saints from this complacency and wel-pleasednesse in Christ doe sweetly acquiesce and rest in him as in the loveliest object in the world Having spoken of the union and communion betwixt Christ and his Church where was set forth the mutuall interest and owning between Christ and the Church Now it will be necessary that I speake something of the order of this union Christ is first ours then we are his My beloved is mine and I am his Hence Note That Christ is first ours and then we are his because he is ours For this there are foure grounds 1. Christ is the well-spring of all grace in us our grace comes from his grace and our love from his love as appears 1 John 4. 10. 9. 2. Because the lesse is first beloved of the greater the nature of love is first to discend the superiour first loves the inferiour as the love of a Father discends to his Child first then the Childs love ascends back to the Father So Christ first condiscends to love us then we ascend in our love to him againe 3. From the attractivenesse of Christs love Magnes amoris est amor love is the attractive loadstone of love now our nature is such that we will love onely where we are first loved as the heat of the Sun-beams reflect from a wall so Christs love to us cannot but cause a reflexion of ours upon him our love is but a sparke of his We loved him saith the Apostle because he loved us first when he
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
of our soule is to thy name and to the remembrance of thee Or we may take the Bed here for the place and duties of Gods worship the Temple and the Ordinances as in Chap. 1. 16. where it is said Our Bed is green meaning the place and means of bringing forth converts unto Christ I sought him whom my soule loveth The Hebrew word Translated Sought signifies to seeke by suing and praying by asking direction and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Quaesvit requisivit postulavit petijt siuduit conatus est counsell and by making a strict inquiry after the thing seeked for So that the Church sought by much prayer study and meditation shee made a diligent search after her beloved Whom my soule loveth towit Christ whom shee called her beloved Chap. 1. 7. The Church using this Periphrasis instead of a proper name doth nothing else but expresse the force of her love and the earnestnesse thereof It was the strong affection of love that set the Church on seeking Christ shee could not indure his absence nor sit downe contented without him Thus the Church sought Christ in his absence her successe followeth which for the present is non availing for shee saith But I found him not I found him not towit presently or I did not sufficiently perceive him to be present with me according to my hearts desire I find not such sweet discoveries of his love nor such glorious apprehensions of him as my soul desireth This was the Churches successe for the present The verse being thus opened let us take notice of some Observations from it First Observe That Christ may sometimes be absent from his dearest Saints This is implyed by the Churches seeking Christ for inquisition implyes absence Christ may and doth many times vaile himselfe for a time and withdraw his light and comfort from the soule but we must know also that he takes not away his love but onely suspends the acts of it he doth but seeme to frowne when he doth abscond and ecclipse himselfe from the soule so that the soule looseth the sence of his love and favour so that Christ seemeth to be altogether absent or at a great distance from the soul Secondly Observe That when Christ is absent from the Saints they are in great unquietnesse of mind for want of the feeling of his presence Hence the Church saith shee sought Christ upon the bed of tribulation and sorrow in the night of solitarinesse and affliction for when Christ is gone from a Believer in his apprehension then the comfort and assurance of his love is gone joy and light is gone O how dejected how disconsolate is the soul then So far as a man is spirituall the flame of love to Christ is kindled in him and then he cannot sit down without him He is the Fountaine of all supply he is the staffe of strength the support of joy and the very life of the soule O that I might see him saith the Christian O that I might live in his presence Nothing in the world will content him neither honour nor riches nor pleasures nor friends nor any thing else will content him till he find the Lord Jesus Christ his Beloved whom formerly with unspeakable pleasure he injoyed Thirdly Observe That the Church makes earnest inquisition and dilligent search after Christ when he is absent I sought him c. Shee seeks Christ with meditation study and strong endeavours shee seeks him diligently as appears in the Verses following shee never gives off untill shee finds her beloved All the Ordinances wherein shee seeks Christ are as I may say a walke wherein he meets his people therefore the Saints put themselves upon that way but if they find not Christ present their spirits faile but when Christ is to be found by them it is as life from the dead Fourthly Observe That the principle from which a believer seeks Christ is love I sought him whom my soule loveth The love of iChrist cannot be concealed a man may sooner keep in the wind with his fist or stay the Ointment of his light hand from bewraying it selfe as the Wise man peaks Prov. 27. 16. then not utter his love to Christ Love is such a fire as will break forth it is the strongest affection of the soule and cannot be satisfied without the enjoyment of the thing beloved Lastly Observe That Christ is not always to be found in our sence and feeling though we use all good means to attaine it This is from the Curches successe in that shee saith I found him not Christ is not alwayes found on the suddain he may a good while suspend the acts of his love from a soule to the end he may make it earnest in seeking after him and with endurance wait for his returne and this effect we see in the following words wherein shee persists in her Narration thus Verss 2. I will rise now and goe about the City in the streets and in the broad wayes I will seeke him whom my soule loveth I sought him but I found him not In this Verse we have the Church stirred up to make a farther search after her beloved And herein observe First her resolution to make farther inquiry after Christ I will rise now c. This resolution was enforced from her not availing in her former search Secondly her action of so seeking and that is shee goes 1. Into the City 2. Into the Streets and broad places Lastly we have the effect of her further search it is as the former nothing at all availing for saith shee I sought him but I found him not I will arise now c. In the words the Church declareth her increase of grace of faith love zeale and fervency of spirit as if shee had said I will not delay my searching after my beloved no longer for all these are the words of the Spouse speaking unto her self as it were declaring the consultations which shee had within her selfe and resolving what shee were best to doe therefore now saith shee I am resolved diligently to seeke him now I will leave my former seeking in bed and I will seeke him in the City c. Thus we have the Churches resolution Now followeth her action in seeking And goe about the City in the streets and broad places c. I will goe about the City towit to seeke my beloved for I will leave no place unsought as if shee had said which shewed her earnest desire to obtain that which shee look't for By the City we may understand Jerusalem the holy City where the Temple was seated and the practise of all the Ordinances whither all Israel repaired thrice every yeare which was a figure of the Church as appears Isa 26. 1. In that day shall be sung in the Land of Judah we have a strong City c. This is spoken of the Church under the Gospell for whom the Lord would appoint salvation for walls and bulwarks So that the Church sought her beloved among
here is still life in the root The seed remains in them from whence it is that when the Spouse sleepeth her heart waketh and from hence it is that shee cannot lose the worke of God in her that she is borne of God who is immortall and unchangeable And it is written Every branch that beareth fruit he purgeth that it may beare more fruit John 15. No fruitfull branch shall be cut off Thirdly Observe That the Saints should as well acknowledge that which is good as that which is evill in their spirits It is common with some Christians to be ever complaining of that evill they see in themselves but very seldome acknowledge any of that good they have received whereas we ought to acknowledge all the good we have received to the praise of the giver Fourthly Observe That a Christian is what he is in spirit A believer is not to value himself acording to what he is in the outward man or in the flesh but as he is in the inward man or spirit So the Church values her selfe by the disposition and temper of her spirit My heart waketh thus hath the Spouse in few words set forth her estate according to flesh and spirit and now she setteth forth in the next place the great care and love of Christ who seeketh to awake and to raise her out of this dangerous sleep in these words It is the voyce of my beloved that knocketh saying open to me my Sister my Love my Dove my Vndefiled for my head is filled with dew and my locks with the drops of the night In the former part of the verse we heard of the Churches security of the flesh where she saith I sleep and yet she was not in such a dead sleep but her heart awoke her delight in Christ was not utterly lost It was like the sleep of the wise Virgins which slumbred as well as the foolish virgins yet had their Lamps trimmed and Oyle in them which the foolish had not Now Christ commeth to her to awake her by knocking shee notwithstanding her drousinesse was sensible of all his sweet words and allurements whereby he pressed her to open unto him saying Open to me my Sister my love my Dove my undefiled which is set forth by the sufferings of Christ in waiting for her returne For my head is filled with dew and my locks with the drops of the night All which aggravates her negligence and his patience in waiting for admission into her heart by his spirit In the words observe two things 1. The Churches discerning of Christs voyce 2. Christs carriage towards his Church First the Churches discerning of Christs voyce set downe in these words It is the voyce of my beloved Secondly we have Christs carriage towards his Church which is amplified 1. By a friendly compellation My Love my Dove my undefiled 2. By his action He knocks c. 3. By his suffering unworthy things for her sake For my head is filled with dew and my locks with the drops of the night It is the voyce of my beloved that knocks c. Christ useth good meanes to awaken his Spouse and to raise her up from that carnall security she was in and therefore he calleth her by his voyce and he no sooner speaks but she heareth it saying It is the voyce of my beloved c. She speaks as if it were one that being waked out of sleep and slumber should say that it was such or such a one that called or spake Many being so well acquainted with men that they can certainly as it were discerne them by their words Hence Observe That the Saints may discerne Christs voyce even in a sleepy condition Here the Spouse though she was sleepy and drousie yet her heart was so far awake that she discerned Christs voyce Christs Sheep are said To heare Christs voyce John 10. And to tast words by the eare as it is said Job 12. 11. they have a spirituall tast and relish with them The voyce of Christ is spirit and life and hath in it a self-discovering property it carries along with it it s owne evidence it hath such majesty and power such evidence and life in it that the Spouse cannot but heare and discerne it even in a sleepy and slumbring temper Secondly Observe That no temptation that befalls the Spouse can separate her affections from Christ She acknowledges Christ to be her Beloved still there remained so much conjugall amity and friendship though she was untoward sleepy and drousie that with a Spouse-like affection she saith It is the voyce of my beloved So that take a Saint at the worst condition when he is a sleep he loves Christ and le ts out the streames of his affections towards him Thus much for the Churches taking notice of Christs voyce we come to Christs carriage towards her which is set forth first by his action He knocketh c. It is the voyce of my beloved that knocketh saying open 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pulsavit impetum fecit The Septuagi turns it by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vrge◠and by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pulso unto me c. That knocketh or that beateth the word in the Hebrew fignifies to knock or beat vehemently to be very earnest or provoking In generall it is taken for any knocking but here for knocking at the door This doth intimate Christs earnestnesse for an entrance to come in and awake his Spouse And thus Christ is said to knock at the doore of the Church of Laodicea Revel 3. 19 20. Christ hath severall kinds of knocking 's as that of his word his mercy his Spirit and somtimes his Rod Mic. 6. 9. yea all the meanes that Christ useth to draw us nearer to himselfe as his works spirit word and the conscience too these are the knocking 's of Christ at our hearts Now Christ doth not onely knock but he is most earnest for an enterance saying Open unto me Here the heart is compared to the gates or doors of a City for as in Cities the strength of the City is in the gates there was their seats of justice in those days and there was Munition stored up for war so that open the gates to an enemy and you give him all So when Christ hath the heart he hath the whole man The heart is the way of entrance of God into the soul or into the whole man and hence it is said The Lord opened the heart of Lydia Acts 16. 14. That was it at which Christ knocked When God bestoweth his blessings on us he is said to open doors unto us as in Psa 78. 23 24. in Isa 45. 1 2 3. The Apostle calleth the grace of ministry The doore of utterance Col. 4. 3. So when we yield unto Christ and his Spirit and accept of his grace and the like it is to open the doore unto him as in Revel 3. 20. Now the knocking 's of Christ shew how earnest he is of enterance into
and sweet and therefore compared here to myrrhe The graces and prayers of the Saints are said to be sweet as it is Revel 8. 4. Christ ming leth them with his owne sweet odours and so perfumes them before his Father The wicked are abhomination to the Lord because he abhorrs them their services and whatsoever in them is but the righteous man is his delight Prov. 15. 8. Christ will burne up sinne and consume all the drosse of his Saints and accept that which is sweet of his owne spirit in in them All the actions of the flesh are nothing but sinfull workes but the actions wrought by the hand of Christ the finger of God and power of Spirit these actions are sweet holy and gracious Secondly Observe That the sweetnesse of the Saints proceeds from Christs sweetnesse Christ first leaves myrrhe and the fingers of the Spouse drop myrrhe He was anointed with the Oyle of gladnesse above his fellows and out of the fulnesse of his divine annointings we receive grace for grace The head being anointed the oyle ranne downe to the skirts of Aarons garment wee have all from our head grace for his grace love for his love priviledge for his priviledge he is a sonne so are wee sonnes we are heires of heaven as he is heire of God all his dignities offices priviledges graces and preferrements are ours So that looke whatsoever grace or priviledge is in the head it descends downe to the Members who share with the head in every vertue so that all our graces are from his grace our life from his life our myrrhe from his myrrhe It followeth in the next verse VERS 5. I opened to my beloved but my beloved had withdrawne himselfe and was gone my soule failed when he spake I sought him but I could not finde him I called him but he gave me no answer HEre wee see the troubles and sorrows which befall the Spouse because of her former negligence and securitie Christ will not let her lye asleep on her bed of ease but will come to awaken her In the verse wee have First The action of the Spouse I opened to my beloved Secondly The discouragements of the Spouse and they are three First Christs leaving of her My beloved had withdrawne himselfe Secondly Her inward griefe and sorrow My soule failed c. Thirdly She had no answer notwithstanding all her seeking I sought him but he gave me no answer c. I opened or I my selfe opened to my beloved as before this noteth a further degree of grace in the Spouse that she did not only rise up but opened the doore giveth up the strength and power of heart and affections unto him willing that the everlasting King of glorie should come in and reigne there Hence Observe That gracious affections produce gracious actions Where there is the truth of affection it will discover it selfe in holy action after her affections were moved she presently openeth to her beloved The will minde and understanding guide the outward man therefore if these be touched and wrought upon it will quickly appeare in outward action as soone as her bowels were moved and that her fingers dropt myrrhe she shews the truth of her affection in opening unto and making after her beloved Thus much for the action of the Spouse her discouragements follow But my beloved had withdrawne himselfe Withdrawne or passed away to wit secretly and quietly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Transivit particularly also putting up the great injurie of refusall that shee had offered him passed by to wit the doores and so went away The doubling of the complaint for his departure sheweth her passion and griefe in that she thought he had been at the doore when she opened but now he was gone she could not enjoy his presence and favour as formerly she had to her unspeakeable comfort This is strange that he calleth and knocketh when she was asleep and lay in her bed and now when she is risen out of her bed and openeth the doore to let him in he withdraweth himselfe and will not be seene her unkinde dealing did deserve this Hence Observe That Christ doth sometimes withdraw himselfe from his Saints according to their sense and apprehension So God did withdraw from Christ when he cryed out My God my God why hast thou forsaken me but yet at that time God was neere him and did uphold him by his power and so for the Saints such desertions as these proceed from love from him that doth withdraw himselfe he doth it of purpose for their good and that out of a singular love but seeing Christ doth alwayes dwell in the Saints how can it be said that he doth withdraw himselfe out of their sight especially when he hath made their hands to drop with myrrhe This is out of question that Christ is alwayes present in the souls of the faithfull and yet to their thinking and apprehension he seemeth to be absent He doth still support them by his power and spirit and yet they have not the lively and comfortable feeling of his presence which they desire and sometimes happily did enjoy Then the heart is troubled then they mourne then they seeke and call after him for shee saith My soule failed when he spake My soule went forth or it left me and was gone it failed and fainted within me I was as one without life even as one dead through feare and griefe The departure of the soule from the body is death she was now as it were in a swoone or halfe dead for the time Alas now shee is afraid that her unkinde dealing should cause him to forsake her Who is able to expresse the griefe and sorrow the godly soule hath when it seeketh to feele the consolation of Christ and he hideth his face True it is that the Spouse could not lament she could not open the doore seeking and calling after him unlesse he were present and did worke these things in her for all these things proceed from his grace but yet he doth seeme to be absent which makes her crye out my soule my strength my life my comfort is departed from me When he spake When he spake or while he was speaking or rather because of his Speech to me which I had neglected for however the Hebrew will beare both yet I thinke the latter most agreeable with the purpose of the Spouse which is to agravate her offence and also to shew the miseries that she fell into for so great neglect So the sence is My soule failed because of speech or for the words which he had used when he so lovingly called unto me as before in verse 2. saying Open unto me my sister my love my dove my undefiled for my head is full of dew c. Now when the Spirit had moved upon her heart and affections then she remembred the words of her beloved Hence Observe First That Christ's words makes after impressions in the hearts of the Saints though
is all glorious and excellent Hence Observe That as Christ is lovely in all parts so he is lovely in his whole selfe There is not any thing in Christ but its lovely he is lovely in particular and he is lovely in generall he is lovely in all parts and altogether yea he is altogther lovely as if the Spouse should say what shall I say more of my beloved he is all over and altogether lovely Christ is lovely to God to Angels to Saints he is lovely as God and as Mediator being Prophet Priest and King in all offices and graces in all the operations of his Spirit he is the brightnesse of Gods glory the shining of Gods face he must needs then be most excellent most glorious Therefore if wee doe but take a view of all the high perfections and supereminent excellencies of Christ if wee doe anatomise him in every particular and particularise him in every excellency wee shall find him to be lovely in all parts to be altogether lovely to be wholly delectable Now the Spouse having thus described her beloved both in generall and particluar she concludeth with an exclamation This is my beloved and this is my friend O daughters of Jerusalem This being the close of her commendations of her beloved I shall not stand on it because wee had occasion to speake of the same termes before She saith This is my beloved viz. that I have described unto you O yee daughters of Jerusalem and this is my friend as if she should say he is such a one as I have painted out unto you in this excellent shew and beauty that yee may easily know him in and among others And this doubling of the words that are here used was not only profitable to expresse her earnest affection towards him but also to move them with whom she talked both to the loving and liking of him And by calling him her beloved and friend she meaneth that as Christ had discovered his affection to her so she retu 〈…〉 love for his love making him as it were her 〈◊〉 ling and best beloved on whom she could 〈…〉 heart and bestow all her affections and her 〈…〉 selfe upon Now in the Spouses thus ending 〈…〉 phatically with such an exclamation This is 〈…〉 c. she giveth us to understand that not being able by any figures phrases metaphors similitudes words or speech to describe him to the full she would in a word as it were shut up all that he himselfe within and without both generally and every part of him was altogether amiable and exceeding worthy to be affected both of her selfe and also of all those that either should heare of him or see him The Spouse having such a lover as this whom she hath described hath she not good cause to seeke after him yea to be sick of love for him This is my beloved c. Hence Observe That the Spouse is exceeding large in her affections in setting forth the high praises of her beloved The Spouse being entred in a commendation knows not how to make an end she begins in generall and from thence descends downe to particular parts and thinking not that enough she also concludeth with a generall commendation and at last shuts up all with a repetition of all againe saying This is my beloved and this is my friend O daughters of Jerusalem The Spouse is now setting forth the excellencies of her beloved and her tongue is as the pen of a ready writer her heart and affections are enlarged she is now dilating upon a copious Theam and therefore she cannot tell where to breake off or make an end The Spouse is willing to shew that there was some cause of her seeking and searching after her beloved and why she was sick of love it was for one that was most worthy most excellent This is my beloved and this is my friend c. But when wee shall see the successe of this excellent commendations of the Spouse concerning Christ it will appeare it 's not all in vaine for hereby she doth abundantly draw out the affections of the daughters of Jerusalem and therefore to whet their affections the more she shews what an excellent person Christ was in his Government counsells purity sweetnesse inward affections in all his wayes actions and administrations he was holy just and righteous c. This is my beloved and this is my friend O Daughters of Jerusalem The successe of this excellent discourse followeth in the next Verse VERS 16. Whither is thy beloved gone O thou fairest among women Whither is thy beloved turned aside that we may seeke him with thee THese Daughters hearing of such a high commendation of Christ from the Spouse of her beloved hearing of his riches and glory of his beauty excellency they are enflamed with desire to seek Christ also and this is the effect which her speech in commendations of Christ wrought The first question propounded by the Daughters of Jerusalem was before when they demanded What is thy beloved c. whereupon the Spouse describes him to be very excellent closing up her discourse with this exclamation This is my beloved and this is my friend c. Now here is a second question put by the Daughters of Jerusalem saying Whither is thy beloved gone At first they were ignorant what Christ is and here they enquire where Christ is and truely if people did know the worth and excellency of Christ they could not sit downe in quiet without him but would say Whither is he gone where might we seek him where might we find him Hence Observe That it is the knowledge of Christ makes men seeke and search after him See here after the Spouse had painted out her beloved to the Daughters of Jerusalem and had described his complexion members speech and other excellent vertues qualities and graces in him that if they had but either seene him or heard him speake they might have knowne him the effect whereof is here seene in their hearts namely it so enflamed them with an earnest love towards him that presently they will be companions with her in seeking of him Now then what a worthy thing is it to open the riches and spread the glory of Christ before men for hereby they may draw men to know and to seeke Christ Here the Ministers of the Gospell may learne what their chiefe duty is and what is their work but chiefly to draw men to love and seek after Christ O then display all the riches and treasures of Christs grace and that splendent shining glory of his that men may be allured and drawne to Christ Who will seek after that which he knows not off and who will not seek after a precious Jewell Then tell where this Jewell this Pearle this treasure is that so men may seeke and search and become Merchants for to adventure all for Jesus Christ Whither is thy beloved gone c. The Daughters doe not now enquire what he is for by
whereby it hath declared it self unto men that it is now become a grape and groweth which at the first appearing of it or as it were in bud can hardly be discerned It followeth Whither the Pomegranates flourish The nature and use of the Pomegranate hath been spoken of in Chap. 4. 13. the budding of this fruit whereof also there was good store in those Countries was a signe of the Spring time and the flourishing thereof as it were of the Summer at hand by all these similitudes and comparisons the Spouse declareth what the fruits of Christs presence will be that there will be nothing but fruitfullnesse and flourishing when Christ shall draw neere Christ comes not empty to his Spouse but he brings abundance of grace and sweetnesse with him Hence Observe That when Christ fils any soule with a divine presence there is a great flourishing and springing forth of all divine grace and glorie To this purpose is that in the Prophet Isa 27. 3. 6. where it is said He causeth them that come of Jacob to take root Israel shall blossome and bud and fill the face of the world with fruit And againe it 's said in Isa 56. 9. And I will bring forth saith the Lord a seed of Jacob and out of Judah an inheritor of my mountaines and mine elect shall inherit it and my servants shall dwell there And in Ezek. 20. 40. 41. There shall the house of Israel all of them in the Land serve me there will I accept them and there will I require your offerings and the first fruits of your oblations with all your holy things I will accept you with your sweet savour c. by all these similitudes the excellency beautie sweetnesse and glorie of the Spouse is set forth and that shee shall flourish by vertue of the divine presence of God and fellowship with Christ This is further expressed in the last clause of the verse There will I give thee my loves This is the returne that the Spouse makes to her beloved namely that shee will returne Christs loves upon him againe that is shee will manifest and make an open declaration of her unfeigned affection towards him And she speaketh of loves in the plurall number thereby to set out both the excellency of the same and also the abundance and plenty thereof When the soule comes to be united to Christ it is as it were swallowed up of love and doth make evident manifestations thereof Hence Observe That the Saints doe manifest most love to Christ when he is manifesting most of himselfe in them When the Spouse is made as a fruitfull field as a flourishing Vine and Pomegranate then shee gives Christ her love then her heart is full of divine love and she will let out the whole streame of her sweet affections towards Christ In the next verse she mentioneth her fruits and that she reserveth them wholly to Christ her welbeloved VERS 13. The mandrakes gave a swell and at our gates are all manner of pleasant fruits new and old which I have laid up for thee my beloved THese are most commendable things that the Spouse speaketh of First That she doth so flourish and abound in sweet things which are all the sweet fruits of the Spirit Secondly That shee keepeth them only for the Lord for the true Spouse is chast and faithfull unto Christ Hence she saith My love I have kept them for thee Before wee speake any thing of the sense of this verse wee will a little looke upon the words The Hebrew Dudaim is here turned Mandrakes which is not used in all the old Testament but only in this place and Gen. 30. 14 15. in which almost all Interpretours both Jewes and Christians doe turne it Mandrakes these Mandrakes have allusion in name to Dodim loves forementioned and Dod that is beloved as she after calleth Christ Some take the word more generally for all amiable flowers such as be faire and lovely for the Spouse is as a garden of sweet flowers Mandrakes grew in the field and were found in the dayes of wheat Harvest as in Gen. 30. 14. c. It appeares by Rachels desire of them and by the smell here they are said to give that they were lovely and pleasant these lovely flowers yeilding a savour sheweth that the Spouse had sweet things to smell unto for the entertainement of her beloved These Mandrakes are said to give a smell or sweet odour At our gates are all manner of sweet fruits The word signifieth precious things And by the gates or doores which seemeth to be opposed unto the fields where Mandrakes grew signifieth that both at whom and abroad neere and farre the fame and odour of the Saints spread it selfe or by the gates wee may understand it as an allusion unto customes and orders observed on marriage dayes men being wont to strow their houses doores yea and streets and all with sweet smelling herbes New and old There is great store and plenty of them for this is an usuall thing by these termes to expresse abundance see the phrase in Matth. 13. 52. where the Kingdome of heaven is like the housholder which bringeth out of his treasurie things new and old New and old signifieth variety and plenty Leviticus 26. 10. And old fruits are often times better then new as Luke 5. 39. It s added Which I have laid up for thee O beloved The Spouse declareth that these things are for to welcome her beloved she desires that Christ may take pleasure and delight in them she willingly offereth them all for his entertainment Now from this verse thus opened Observe First That the Spouse is as a garden full of sweete flowers She is the Lords garden the Lords field where all kinde of divine and heavenly flowers grow where is varietie and abundance of all sweetnesse and fragrancie she is an Orchard of Pomegranates Camphire and Spiknard with the Trees of frankincense myrrhe and aloes with all the spices the sweet Vine is in her and the Mandrakes of a goodly smell with pleasant fruits new and old namely all the sweet incomes of spirit and life from Christ all the sweet refreshing delights of the Spirit Observe Secondly That the Spouse doth entertaine Christ with all her sweetnesse These are things saith she that I have kept for my beloved The Spouse honoureth Christ with all her sweet pleasant fruits As the favour love and goodnesse of God is great which he hath layed up for those that feare him Psal 31. 20. so all the goodnes and fruits of spirit and grace that flow from them are unto his honour and prayse consecrated unto his use and service thus saith the Apostle for of him and through him and for him are all things to him be glorie for ever Rom. 11. 36. Israel is holinesse glorie and honour to the Lord. So endeth the seventh Chapter Canticles Chap 8. Vers 1 2 3 4 5 6. O that thou wert as my Brother that sucked the breasts of
joyned unto Christ and to enjoy his presence that she might have sweet and most comfortable communion with her head and Spouse and this is from vers 2. to the end of vers 7. 2. There is contained the ready offer of Christ to entertain and embrace his beloved Church together with a mutuall commendation one of another and both setting forth the praises of each other from vers 8. to the end of the Chapter In the first part observe 1. The Churches earnest wishes and desires ver 2 3 4. 2. She preventeth some objections that might be made against her vers 5 6 7. The earnest desire of the Church is set down under the similitude of a lover Let him kisse mee with the kisses of his mouth c. In this Vers observe two things 1. The Churches prayer or request to Christ in these words Let him kisse me c. 2. The reason of her prayer wherein shee sets forth the excellency of Christs love in these words For thy love is better then wine To kisse in the Scripture noteth 3. things 1. It noteth worship and service as we have is in the Prophet Hosea Chap. 13. vers 2. Let the mâ—â— that sacrifice kisse the calves it being an act and token of worship and religious honour See also in 1 K. 19. 18. Yet I have left me saith God seven thousand in Israel which have not bowed unto Baall and every mouth which have not kissed him That is that have not so much reverenced or honored Baal as to kisse him 2. To kisse is an expression of duty and obedience thus Samuel kissed Saul when he had annointed him King of Israel 1 Sam. 10. 1. This he did as a token of obedience this is that duty towards Christ expressed in Psal 2. 9. Kisse the sonne That is yield all obedience to him regard the law of his mouth be instructed counselled and commanded by him 3. To kisse is a symbole pledg of love therfore the Christians of the Primitive time used such expressions of love in their love-feasts and this is injoyned by the Apostle as an expression of Christian love and as a sign of their unity and onenesse and of that Christian tye whereby they stood bound one to another The last of these serves for our purpose for in these words Let him kisse me c. The Church desires that the sweet and comfortable pledges of Christs love may be given in unto her By a mentonymie shee putteth the signe for the thing signified for a kiss is but a pledg of that love of Christ which shee desires to be made a partaker of Here we have an exclamation full of spirituall passions and divine love with which the Church is enflamed and as it were impatient in her desires after a nearer conjunction with Christ Let us see it farther what that is which the Church so earnestly desire in the following words With the kisses of his mouth The Church doth not say with the kisses of his lips for that is a more silent and still gesture but the kisses of his mouth which is no superfluous speech here but it implyeth the heavenly gracious speeches which proceed out of Christs mouth Grace was in Christs lips Psal 45. 3. All Christs affections were sweet and his heart was a treasure of divine grace his mouth then by which hee utters the things that are in his heart must needs be sweet and desireable Qu. But was ever the Spouse of Christ without all pledges of his love or was shee ever without the word for shee seemeth to cry after that which shee had not Answ Christ did alwayes kisse his beloved Spouse with some of the kisses of his mouth but he let out his light minuatim by little and little as it were by degrees The promise was first made to Adam in the seed of the woman After this the promise was renewed again with Abraham And after that the children of Israel were come out of Aegypt his Lawes and Ordinances were more fully delivered by Moses but as yet all things were under figures and shadowes the Church was as a child in her non-age and in that respect the Apostle saith they were under tutors and governors untill the time appointed of the Father Gal. 4. 1 2. And in Chap. 3. 23 24. he saith they were kept under the law shut up unto the faith which should afterwards be revealed which law was a School-master unto Christ In this respect the Apostle saith that the heirs of life and salvation were but Children before Christs Incarnation because in generall they knew but as children for that we have done since besides other points of minority touching legality and ceremonies which the Apostle in the afore-cited place calls elements or rudiments so that their light was but an obscure glimmering light to ours now in the dayes of the Gospel Christs discovery of himself then was but a standing behind the wall a looking forth of the window a shewing himselfe through the lattice Cant. 2. 9. So although the godly in the time of the Prophets saw the promises afar off and embraced them yet they had them but in the expectation not in the enjoyment they had the promises in respect of the benefit but not in the perfection of them These saith the Apostle Heb. 11. 39 40. receiued not the promise God having provided some better things for us that they without us should not be made perfect Now the Prophets fore-saw and prophesied of the rising of the sun of Righteousnesse that bright morning star who would make glorious discoveries of heavenly light and they also prophecyed of the powring forth of the spirit of wisdome and of revelation after Christ's comming in the flesh and hence it is that many Kings and Prophets and righteous men desired to see Christs day and saw it not Luk. 10. 24. This is one of the kisses of Christs mouth which the Church did so vehemently desire saying Let him kisse me c. Whereby the Church desireth to have Christ manifested in the flesh and to have the sweet and comfortable Doctrines of the Gospel applyed to her heart and that shee might not be always under a legall dispensation for the law worketh wrath Rom. 4. 15. It was a ministration of death 2 Cor. 3. 8. for the tenour of it runs thus Cursed is every one that continueth not in all things that are written in the book of the law Gal. 3. 10. But saith the Apostle after that faith is come we are no longer under a School-master Gal. 3. 25. That is now we are not as children in knowledg and understanding that wee should need a School-master but we are as men of riper years and as men grown in knowledg by the cleare light and sun-shine of the Gospel so the Church desireth here that shee might be prevented with the grace of Christ and have the feeling of his love and favour towards her For thy loves are better then wine
destitute of the saving knowledg of God and of Christ according to the saying of David Psal 14. 3. There is not a man that understandeth c. And of the Apostle 1 Cor. 2. 14. The naturall man perceives not the things of the spirit of God because they are spiritually discerned That is they are to be taken and understood in a spirituall and heavenly sense to which the carnall man's reason cannot reach unlesse hee be enlightned by the holy spirit And again in 1 Cor. 12. 3. No man can say that Jesus is the Lord but by the holy Ghost That is no man can say Jesus is the Lord who hath bought and redeemed him but by the instinct of the holy Ghost 2. In conversion we are meerly passive in respect of the grace which commeth from without a man and preventeth him because there is no power in man to prepare himselfe to grace or to receive grace being offered unto him or to will any thing that is good for we are dead in sin Now the dead man is only passive in respect of his quickning Eph. 2. 5. Even when we were dead in sinnes hath hee quickned us together with Christ That is he is dead in sin who hath not the life of grace in him so that by the quickning power and operation of the spirit is begotten in the will of man a spirituall principle of grace for the will is the most proper and prime subject of this grace because the conversion of the will is an effectuall principle of the conversion of the whole man but notwithstanding the understanding doth also concur not to the conversion but in the conversion because mans conversion is not wrought without his consent so that the holy Ghost worketh and of unwilling he makes us willing not as free Agent but only in respect of obedience and subjection 2 Cor. 4. 6. Because God who hath said that light should shine out of darkenesse he it is who shined in our hearts And again the Apostle saith Phil. 2. 13. It is Certum est nos velle cum volumus sed ille fecit ut velimus qui operatur in nobis velle Aug. lib. Arbitrio cap. 2. God who worketh in us both to will and to doe of his own good pleasure Where the will is not understood of the substance of the will but of a new quality Agreeable hereunto is that of a Father It is certaine that wee will when we will but hee causeth us to will who worketh in us to will But we must note also that the will is active in conversion and it followeth the holy spirit who draweth it for the holy Ghost doth so bend and incline our wills that he causeth us to will good perfectly so there is Act us elicitus an act of the will drawn forth whereby it doth close with Christ which indeed is an act of faith But this act of the will doth not onely depend upon a principle or habit of grace ingenerated but also upon the secret operation of the holy spirit according to that in John 6. 44. No man can come unto me unlesse the Father draw him And though this act of the will be drawn out freely yet unavoydably and efficaciously John 6. 37. Whatsoever my Father giveth mee shall come unto mee Now in all the actings of the will in conversion it is but as an instrument of the holy Ghost it is first acted by the spirit and then it acts according to the actings of the spirit upon it 3. The Saints are insufficient of themselves after conversion to follow Christ Without me saith Christ yee can doe nothing John 15. 5. That is you can do nothing that 's good or acceptable Thus the Apostle testifieth of his spirituall life I live yet not I but Christ liveth in me Gal. 2. 20. And again the Apostle saith By the grace of God I am that I am and the grace in mee was not in vain but I laboured more abundantly then they all yet not I. It is not I that have taken such pains though he did it in much travail and wearinesse YET NOT I. Neither was it the grace of Christ that was in me but the grace of Christ which was with me 1 Cor. 15. 10. That is I was thus inabled for the work of the Gospel not by any power that was in me but it was by the flowings in and the actings of the Spirit of grace upon my soule Obserue 2. From the effect of the Churches prayer We will run after thee That the Saints when drawn by Christ have a will to follow Christ This the Apostle testifieth of himselfe Rom. 7. 18. To will is present with me but how to perform that which is good I know not This will appeare if we observe the nature of the will it is elicita not coacta inclined and drawn forth not compelled and constrained will should be no wil if it were so for the will is absolute and free no coactive force can be used against it unlesse it be such as is pleasing and delightfull to it The old saving is ducimus volentem and trahimus nolentem we lead him that is willing and draw him that is unwilling but when Christ is said to draw us he useth no compulsion ot coaction but it 's done by the sweetnesse and efficacy of grace and by the secret operation and working of the spirit convincing the judgement perswading the affections inclining the heart and swaying the will There is in the bringing of the soule to Christ Trahere and Venire the Father is said to draw us John 6. 44. And here Christ is said to draw us now this notes to us the efficacy of grace and that Almighty power by which wee are drawn unto Christ Hence it is that the Apostle saith God who commanded the light to shine out of darkness hath shined into our hearts c. 2 Cor. 4. 6. Now Gods word by which he commanded light to shine out of darkness is a very operative word Let there be light saith God and there was light Gen. 1. 3. Such an Almighty operative and powerfull word goes out from Christ to draw a soule to himselfe And thus his grace works so sweetly upon our hearts whereby wee come freely and cheerfully and therefore we are said to come unto Christ Now the will being 〈◊〉 〈◊〉 and 〈◊〉 drawn to Christ it is made to will good freely really and compleatly The office of the will is either 1. To choose 2. To refuse 3. To suspend 1. The regenerate will doth will all good and nothing but good for good is it's proper object therefore it can properly choose nothing but good therefore saith the Apostle If then I doe that which I would not I consent unto the law that it is good Rom. 7. 16. 2. It refuses all evill and nothing but evill the regenerate will cannot properly choose any evil because it is not it's proper object it may fall into evil but still
there is a secret dislike of it so saith the Apostle For that which I doe I allow not for what I would doe that I doe not but what I hate that I doe Rom. 7. 15. 3. The will suspends it's actings in dubious things when it knows not whither a thing be good or evill it suspendeth and when it knows not whether such a thing be truth or errour it will suspend it 's either choosing or refusing of it it will not venture in the dark like unto the unregenerate will but suspendeth it's actings because whatsoever is not of faith is sin Quest Whether the regenerate will may not choose that which is evill and be unwilling to that which is good Answ 1. The regenerate will cannot will any evill fully and compleatly So saith the Apostle what I doe I would not But there may be a kind of veleity or willingnesse to evill but not a compleat will even as corrupt nature may have a kind of veleity to that which is good as a corrupt regenerate man may have some kind of willingnesse to do a good action but hee never wills the good of the action his will to good is therefore incompleat and so it is with the regenerate will in respect of evill it never wils evill as it is evill it goes not out with full purpose and consent 2. The holy will cannot properly refuse anything that is good because it is it 's proper object but the will that 's good may be so much depressed and kept under by temptation or by desertion and such like distempers that it cannot draw it selfe up to the height of it's actings so that there is not that agility strength and vigour as there is when it acts more strongly but however it wil 's good truly and it goes forward still though not with that vigour and eagernesse as if otherwise it would Put though the will of the regenerate be set free unto good yet wee must so understand it that the regenerate will cannot doe good of himselfe Hence it is the Church desireth that Christ would draw her continually without whose help shee is not able to runne after him Where grace over-swayes the heart there is a readiness to obey and constantly to follow Christ but so as it always proceedeth from Gods spirit leading and drawing forth of the will even as a Mother by leading her child causeth it to goe which otherwise could not so the Lord draws forth leads and directs our affections according to the actings and good pleasure of his owne spirit our wills are but instruments for the holy Ghost and can doe nothing without the breathings in of his spirit upon them This the Apostle testifies of himselfe I am able to do all things through Christ that strengtheneth me Phil. 4. 13. And again he saith He that hath begun his good worke in you he will also finish it untill the day of Jesus Christ Phil. 1. 6. We cannot work that which is good with grace received unlesse there be the continuall flowings in of Christ's Spirit to carry forth the soul in it's workings So that free grace is in the beginning middest and end of all our workings Herein we are made happy without any merit that wee should be unto the praise and glory of the riches of his free grace 3. Observe The life of a Christian is as the running of a race 1. The whole life of a Christian is here termed a running and by the Apostle called a race 1 Cor. 9. 24. And again saith hee I have finished my course 2 Tim. 4. 7. 2. In respect of the readinesse of the minds and affections of the Saints they are said to delight in the law of the Lord Psalm 1. 2. The word Chephets is voluptas prompta voluntas a delightfull and ready will as one 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Voluit optavit desideravit delectatus bene affectus fuit placuit complacuit that taketh abundance of joy delight in that which he doth it is to embrace with love and good will yea with a pleasurable love and an affectionate will and desire unto a thing Hence the Lord promiseth to call the Church Chephtsabah that is my pleasure in her Isa 42. 4. And so David saith of the Saints Cheptsiham that is my pleasure in them Psal 16. 3. And so Eis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sept. in Psal 111. 2. The workes of the Lord are great sought out of all them that have pleasure therein This denotes to us the election of the will the readinesse of the affections and the complacency and delight of the heart of a Christian in walking with Christ the wayes of Christ yeeld nothing but pleasure and delight to a gracious heart 3. In respect of speedy performance of actions Satans industrious compassing the earth caused Job to send speedily for his children to sacrifice unto the Lord Job 1. 5. And it is said Abraham rose up early in the morning and sadled his asse c. when he was to offer up his son a Sacrifice And David saith I will runne the way of thy commandements Psal 119. 32. And in vers 60. I made hast and delayed not to keepe thy commandements or I distracted not my selfe to wit with the cares profits pleasures of this life Agreeable hereunto is that of Paul when he was called by God to preach the Gospel among the Heathen he saith I conferred or I consulted not with flesh and bloâ—d Gal. 1. 16. That is I did not consult with carnall reason or with fleshly arguments but was obedient to the heavenly revelation or vision 4. The Saints run in respect of perseverance hence saitht the Apostle So runne that yee may obtain 1 Cor. 9. 24. Which implyeth there be some that run which do not obtain but the Saints do renew or change their strength Isa 40. 31. That is when they are weak and feeble they shal have a new supply of spiritual strength from Christ the fountain of strength whereby they shall runne or persevere to the end and not be weary The Apostles hearty perswasion and confidence is That he who hath begun a good worke in the Philipians will perfect it untill the day of Jesus Christ Phil. 1. 6. And to this purpose saith the Apostle 1 Pet. 1. 23. You are renewed not of mortall seed but of immortall by the word of God which abideth for ever And 1 Joh. 3 9. He that is born of God sinneth not because the seed of God remaineth in him nor can be sinne because he is born of God That is he that hath the immortall seed of God's word and spirit within him cannot notwithstanding his infirmities finally faile or give over his hope but shall persist and persevere in faith and holinesse 5. The Saints run in respect of their strength having received a new principle of life from Christ by which they are enabled for all things They that want upon the Lord renew change or double their
strength saith the Prophet And saith David I will run the wayes of thy commandements when thou shalt enlarge my heart Psal 119. 6. We are said to run in that we earnestly looke after the prize which is set before us and therefore the Apostle saith 1 Cor. 9. 24. They that run a race run all That is forasmuch as all desire the prize Now then in all our seekings and enquiries after Christ in that we long after him and desire to be joyned in the nearest communion with him we may be said to runne after Christ So much for the Petition and the first reason or effect thereof now followeth the second effect or fruit of the prayer The King hath brought mee into his chambers This second effect of the Churches petition is the effectuall answer of Christ The King hath brought mee c. In Christs grant observe 1. The title given to him The King c. 2. The thing granted and that is a sweet introduction into his chambers where we have 1. The manner he brought me 2. The matter into his chambers The King hath brought me into his Chambers The King that is to say Christ of whom King Solomon was a type Kings are such as heare rule by such power as is committed unto them Christ is appointed King over his Church Psal 2. 6. I have set my King upon my holy hill of Sion In the Originall it is I have anointed or powred out c. That is I have ordained and authorized my King by powring out the oile of my spirit upon him Of this word Nasac that signifieth to powr out commeth Nasick which is used for a Governour or one in authority as in Micah 5. 5. The Lord promiseth that when the Assyrian should come in the Land to raise up against him seven Shepheards and eight principall men or as it is in the Originall Princes of men That is such as should be eminent and chiefe in authority So in that Christ is called a King it denotes his transcendent dignity and honour his rule and authority that the Father hath invested him withall having made him King and head over his Church The King hath brought me c. The word signifies to lead to bring to to apply to induce perswade it is to be understood of Christs winning 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In hiph significat venire fecit adduxit introduxit intulit attulit obrulit and perswading the hearts and affections of his people whereby he drawes them into the most intimate and neerest fellowship with himself Some would have this clause to be translated thus When the King hath brought me c. Because the Church seemeth to speak of a joy and gladnesse thereupon which she had not enjoyed before but most certain it is that shee had been brought into Christ's chambers before and had many tokens of his love but this being an effect of her prayer it may be aptly paraphrazed thus I have prayed to my King for the sweet pledges of his love and behold what followeth hee like a royall and glorious Husband hath brought me into the chambers of his heavenly and spirituall treasures The King hath brought me iuto his Chambers By Chambers shee sheweth the dignities and priviledges which shee findeth by following Christ The Hebrew word Cheder is used in Scripture to signifie the inmost and most retired part of any place Judg. 15. 1. Chambers are the places of the greatest secrecy it is said that Elisha told the King of Israel the words that he spake in his Bed-Chamber 2 Kings 6. 12. The most hidden inward remote and secret things are signified by this word Translated Chambers as in Job 9. 9. The Chambers of the South That is the most remote and inward places of the South Mans Spirit is thus expressed because it is the most secret and inward of mans soule Prov. 24. 4. By knowledge shall the Chambers be filled that is the most secret parts of the soul shall be filled by knowledge Prov. 18. 8. The inward part of the Belly Prov. 7. 27. They goe downe to the Chambers of death That is into the secret wayes of death towit the Grave Luke 12. 3. That which you have spoken in your Closets That which you spoke in secret and thought none should heare Mat. 6. 6. Enter into thy Closet and thy Father which seeth thee in secret c. So here by Chambers is meant the most inward secret and close revelation of Christ to the soule Againe Chambers are the places of most safety Deut. 32. 25. It is said The Sword without and terror within or from the Chambers shall destroy c. That is destruction shall follow them into the places of the greatest safety And in Ezek. 21. 14. The great men are slaine which enter into their privy Chambers That is they shall not escape no not in their Chambers of safety So that here by Chambers is hinted out to us Christs protecting and preserving of his Saints Observe hence first from the title given to Christ The King c. That Christ is King and head over his Church Christ was the naturall Son of God and thought it not robbery to be equall with God Phil. 2. 6. For by him the World was made who was the brightnesse of his glory and the expresse Image of his person and upholdeth all things by the word of his power Heb. 1. 2 3. Therefore this prerogative will very well befit the Son of God God hath designed and appointed Christ to this great Office and dignity He loveth him and hath given all things into his hand John 3. 35. He judgeth no man but hath committed all judgement to his Son John 5. 22. He hath made him to be Lord and Christ Acts 2. 36. He hath appointed him over his owne house Heb. 3. 2. 6. And saith God I have set my King upon my holy hill of Sion or the Hill of my Holinesse and that by vertue of a solemn decree I will declare the decree c. Psal 2. 6 7. And the Government shall be upon his Shoulders Isa 9. 7. Now Christ is a King whose glory and dignity shines forth most eminently for saith God I will make my first-borne higher then the Kings of the Earth Psal 89. 27. Christ is a King above all other Kings and that in these respects First his Kingdome is spirituall he rules over the souls and Consciences of men other Kings may subject the bodies and estates of such as are under them but not their Consciences this is Christ's glory which he will not give to another Ye are bought with a price saith the Apostle be not ye servants of men 1 Cor. 7. 23. That is doe not mancipate and inslave your Consciences to any humane devise in matters meerly spiritual because Christ alone is King of the Conscience Secondly Christ is an universall King First in respect of all Nations There was given him Dominion and glory and a Kingdome that all people
every administration of the Gospel shall farre exceed in glory and light all those of the Law And in this respect the Prophet saith The Sun and the Moon shall be ashamed when the Lord of hosts shall rule in Zion c. Isa 24. 23. That is the light and glory of the Sun and of the Moon shall be darknesse in comparison of the light and glory of God that shall shine in his Church under the Gospel See also in Isa 60. 19 20. where the Lord saith Thy sun shall be no more thy light by day neither for brightnesse shall the Moone give light unto thee but the Lord shall be unto thee an everlasting light and thy God thy glory thy Sun shall no more goe downe neither shall thy Moone withdraw it selfe c. If we understand these words of the first times of the Gospell then by the Sun and Moone we must understand all legall rites and shaddows which were the lights of those times But if we understand the last restoration of the Gospell which shall be after the generall Apostacy and falling away by reason of the over-spreading of the darknesse of Antichrist I say if it be meant of this last restoration then we must understand by the Sun and Moone all outward and worldly meanes whereby God hath conveyed any light unto his people such outward and worldly meanes shall cease and the Lord will communicate light and grace into the hearts of his people by some higher and some more spirituall way then he hath done formerly Thus much for Christ's embraceing commending and promising unto his Church wherein he sets forth her excellency in respect of the time then present and also in respect of the time to come Now it followeth that the Church doth endeavour to set forth the excellency of her Beloved VERS 12 13 14. While the King sitteth at his Table my spikenard sendeth forth the smell thereof A bundle of Myrrhe is my Beloved unto me he shall lye all night betwixt my Breasts My beloved is unto me as a clustre of Camphyre in the Vineyard of Engedi IN the three last Verses Christ set forth the excellency of his Church in respect of the time that then was and also in respect of times that should come after now the Church in these three Verses sets forth the excellency of Christ with the excellent effects of all those graces which he had bestowed on her and that shee being so adorned by her Beloved the odour of his Spirit in her issued and flowed forth with such a fragrancy as it did very much delight her selfe and others with the redolency thereof The Church doth as it were answer her Beloveds commendations of her by returning the like praises and commendations unto him as before he had commended her The Church setteth forth her Beloved Messiah not barely or simply but what a one he is to her that he is one of excellent sweetnesse and redolency Now the sweetnesse of all Christs heavenly graces unto her and in her are set forth to us by three excellent comparisons towit Spikenard Camphyre Myrrhe We have the effects of all his graces and sweetnesse as our graces from his graces and our sweetnesse from his sweetnesse And we have the cause of all this namely our union and neere communion with him all which is contained in these three Verses Vers 12. While the King siteth at his Table my spikenard sendeth forth the smell thereof In this Verse we have First Christs communion with his Church which is implied by his siting at his Table with her This communion is inlarged by the time While the King siteth c. Secondly The effect of this communion the Church hath her odour by it My Spikenard sendeth forth the smell thereof So that Christ hath his communion and his Church hath her odour While the King sitteth c. Here we have the Kingly feeding of Christ with his people his repast or feeding is not expressed in the Text but necessarily implied for the words according to the Hebrew verbatim run thus While the King was in his circle or in his compasse which phrase al 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Circuivit circumivit Vnde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Accubitus icrcularis proprie in orbem enim antiquitus ad mensain sede bant Buxt in Lex ludes to the Jewish forme of sitting at Table which was round about as it were in a circumference or circle Now by this sitting round it cannot be meant of Christ sitting alone but a session with others towit with all his faithfull guests that together with Christ doe environe this Table The King is Messiah who is Lord and head over his Church they that associate with him are the Saints gathered from all parts of the World the place of their session is at the Table for that is meant by the round or circle here specified The Hebrews were wont to sit round or in a circle as was said before an example whereof we have in 1 Sam. 16. 11. when Samuel desired Jesse to send for David his youngest Son he saith We will not sit downe untill he come hither in the Hebrew it is Because we will not round untill he come hither That is Wee will not sit downe to Feast before he 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 come The Table that these sit at is to be considered according to the place and that is two-fold 1. The place of Christ's siting may be meant of Heaven and if so then it sets forth the wonderfull sweetnesse of Christ even whilst he is in the Heavens then the sence would be as much as if the Church should say now while the King sits in Heaven compassed with his holy Angells and I here on Earth below there is a wonderfull distance between us and yet his sweet savour commeth unto me yea I doe smell his sweetnesse though at a great distance even as it were the precious Spiknard Myrrhe and Camphyre 2. We may take it for Christ's feasting with his people while they are here on Earth of his spirituall Banquet with his Saints feeding them with his word and graces for thus he saith Behold Istand at the doore and knocke if any man heare my voice and open I will come in and sup with him and he with me Revel 3. 20. This spirituall communion that Christ hath with his Church is called The Table of the Lord Mal. 1. 1 Cor. 10. 21. and it signifies that blessed sweet and heavenly communion betweene Christ and his Church Hence Observe That there is a mutuall feasting betwixt Christ and his Church The unity and communion that we have with Christ is set forth to us in our siting downe with Christ at his Table to the end we may partake with him of his spirituall dainties and heavenly Manna with which he feeds and refresheth his Saints It is most true that we have nothing to invite or welcome Christ but he sends provision of his owne and comes as
Lord and my God and Job my Redeemer and David useth this word of propriety eight times together in Psal 14. 2. The Lord is my rock and my fortresse and my Deliverer my God my strength in whom I will trust my Buckler and the horne of my salvatian and my high Tower He shall lodge He shall continue and abide with me Hence Observe That those that have once felt the goodnesse of Christ de sire always to injoy the same This did something appeare in the Jewes that followed Christ when Christ told them of the bread of life they cried Lord evermore give us of this bread John 6. 34. He shall lodge all night He shall continue with me in the night of trouble and Tentation Hence Observe That Christ is never neerer his people then in their greatest afflictions Christ is neerest unto his people when sometimes they thinke him to be farthest off Thus it was for a time with Christ when he said My God my God why hast thou forsaken me Yet God was never neerer Christ assisting and upholding him by his power then at that time And so David in Psal 77. complaineth that his Spirit was overwhelmed Vers 3. upon which he saith Will the Lord cast off for ever And will he be favourable no more is his mercy cleane gone for ever doth his promise faile for evermore hath God forgotten to be gracious hath he in anger shut up his tender mercies But saith he at last This is my infirmity but I will remember the years of the right hand of the most high That is I will remember his wonderous works of old how he led his people out of Aegypt by a strong hand how and therefore is able to keep me in the greatest troubles and deliver me out of the greatest dangers He shall lodge all night betwixt my Breasts If we take that Interpretation as alluding to those that weare Nosegays in their bosomes that they may smell the sweetnesse of them by which is signified the great esteeme the Church hath of Christ Then Observe 1. That the Saints have a high account and esteem of Jesus Christ They place him betweene their Breasts neare their heart nay in their hearts so saith the Apostle in Ephes 3. 17. That Christ may dwell in your hearts by faith Christ hath the heart for his entertainment in the Saints he is set in the highest part and top of all their affections It is true that worldlings slight scorne and cast Christ at their heels as it were yet all the Saints doe magnifie him and account him very precious they give him the highest roome in their soule and doe as it were make him Commander there in chiefe And as for carnall men who mind earthly things they have nothing but carnall joyes and carnall comforts and carnall injoyments these and such like lodge all night betweene their Breasts these take up the best rooms in their souls but the Saints delight that Christ and his holy Spirit and all the operations thereof should lie all night betweene their Breasts that these should dwell and operate in their hearts Secondly if we take the latter interpretation that these Breasts should be meant of the ministry of the Church feeding and refreshing of the Saints with the sincere milk of the word then it yields us this Observation 2. That Christs ministry in the Church is a very sweet refreshing nourishing ministry The Members of Jerusalem might suck and be satisfied with the Breasts of her consolations and be delighted with the abundance of her glory Isa 66. 10 11. The Saints may be spiritually nursed and cherished by one another Thus the Apostle tells the Thessalonians in 1 Epist Chap. 2. Vers 7. But we saith he were gentle among you even as a Nurse cherisheth her Children That is we were so tenderly affected towards you as a Nurse which beareth with a froward Child that we might cherish and nourish you by imparting unto you the Gospell of Christ Because saith he in Vers 8. yee were deare unto us And thus the Apostle tells Timothy that he should be a good minister nourished up in the words of faith 1 Tim 4. 6. And the Saints are abundantly comforted and refreshed in the Churches Consolations as in Psal 36. 8. They shall be abundantly satisfied with the fatnesse of thy house and thou shalt make them drinke of the River of thy pleasures And in Psal 65. 4 We shall be satisfied with the goodnesse of thy house even of thy holy Temple By goodnesse he meaneth good things by which good things we may understand the principall of all good things namely the holy Ghost for that which is called good things in Mat. 7. 11. is called the holy Ghost in Luke 11. 13. So that the ministry of the holy Ghost is that which refresheth and comforteth his Saints It is not the ministry of men or of humane wisdome that yeilds the Saints so much comfort and refreshing but the ministry of the holy Spirit the ministry of life and righteousnesse when Christ holds out unto us the Breasts of joy and consolation Vers 14. My Beloved is unto me as a cluster of camphyre or Cypres in the Vineyards of Engedi The Church goeth on in commending her Beloved and the graces shee receiveth from him comparing him to another sweet smelling thing as before shee had resembled him to Spiknard Vers 12. and to myrrhe Vers 13. So here to the sweet berries or clusters of the Cypres Tree In the words observe 1. A declaration of Messiah's sweetnesse he being compared to camphyre or cypres This sweetnesse of his is amplified First by the quantity it is a cluster of camphyre Secondly by the place where it is to be had in the Vineyards of Engendi 2. A note of propriety My beloved is unto me c. as in the precedent verse A cluster of Camphire Camphire is a sweet gum and for smell much like unto Spikenard Cyprus is a tree whose fruit groweth in clusters and is very sweet The Hebrew word Caphar 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Texit operuit nomen significat expiatio re demptionis pretium Exod. 21. 30. from which Camphire and also Cyprus seemeth to be derived signifieth to cover or plaister over Gen. 6. 14. The cover which was laid upon the Arke is set forth by a word derived from this and it is applyed to the covering or appeasing of an angry countenance Gen. 32. 20. To pacifie wrath Psal 78. 38. It is also used to signifie propitiation favour and mercy as in Deut. 21. 8. It is often used to expiate and purge away uncleannesse and to make attonement Thus it was applyed to things under the Law see Levit. 16. 33. and 23. 27. This may note unto us the sweetnesse of Christs redemption and the fruits of his death whereby hee became as a cluster of redemption unto his people for as a cluster consisteth of many berries compact together into one bunch so the redemption of Christ hath
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
the fruitfulnesse of the Vine in these words For our Vines have tender grapes For in the Hebrew and which word is often used instead of for as in Psal 60. 13. And in Genesis 12. 19. Our Vines or our Vineyards By the Vinyard and Vine is understood the Church of Christ and the Gospel The Prophet saith I will sing to my well-beloved a song of my beloved of his Vine-yard Isa 5. 1. and the Vineyard of the Lord is the house of Israel and the men of Judah his pleasant c. chap. 5. 7. But now wee must know that there are two sorts of Vines the one of Jerusalem the other of sodome as Moses speaketh For their Vine is the Vine of sodome and of the Vines of Gomorrah their grapes are grapes of gaule their clusters be bitter their wine is the poyson of Dragons and the cruell gaule of Aspes c. Deut. 32. 31. Therefore it must not be the Vine of sodome but the Vine of Jerusalem which wee are to understand here This Vine is the Spouse of Christ and all the faithfull are labourers in the Lords Vineyard Tender grapes which doe but begin to bud and shew themselves even in the beginnings of the fruits of religion Foxes labour to destroy these as Herod sought to destroy Christ at the beginning of his dayes and Pharaoh the men Children of Israel at their birth that so Israel might be no more a Nation These Foxes therefore both great and small must therefore be taken and destroyed The words being thus unfolded let us take notice of these observations First Observe That the Spouse of Christ is alwayes troubled with some enemies There are alwayes those of greater or lesser power to afflict the Church there will alway be some San-bal-lat or Tobiah or some such to nible at the Vines of Christ of this the Scripture is full of testimonies Secondly Observe That these enemies of the Spouse are of a devouring nature That spoile our Vines c. Foxes are hurtfull to the labour of the husband-man samson being wrongd by the Philistims tooke three hundred Foxes and with their tailes set on fire burnt their corne with their Vineyards and Olives There have been alwayes false Teachers as in Moses time their stood up Jannes and Jambres and how many of Baals Prophets were there in the time of Elias and when was the Spouse of Christ free from persecution of tyrannicall Kings and Princes This is then the Churches portion and therefore not to be wondred at Thirdly Observe That Christ doth cherish the least buddings of grace in his Saints For our Vines have tender grapes When a Vine brings forth wild grapes Christ will take away the hedge of his vineyard and it shall be eaten up Isa 5. 4. But on the contrary Christ tels us that every branch that beareth fruit shall be purged that it may bring forth more fruit Joh. 15. 1 2. so that Christ hath great care to preserve young and tender fruit Fourthly Observe That such as would by subtiltie and tyrannie destroy the tender plants of Christ are to be restrained Take us the Foxes First for false Prophets they are to be discovered and refused of their errour and after all judg'd and cast out of the Church he that will deny the doctrine of the Gospell wee must not receive him neither bid him God-speed Joh. 2. 10. But in the end Christ himselfe will restraine both the Beast and the false Prophet as in Revel 19. 20. And the Beast was taken and with him the false Prophet that wrought miracles before him c. These were both cast alive into a Lake of fire burning with brimstone Therefore let all persecuting emperours Kings and Priests know that the time will come that Christ will take them and chaine them up or else destroy them and in that he sayes these shall be taken alive it notes out unto us the great and horrible torments that they shall indure and that is called the Lake of fire to wit an exquisite torment thereby resembled VERS 16 17. My beloved is mine and I am his he feedeth among the Lilies Vntill the day breake and the shadows flee away turne my beloved and be thou like a Roe or young heart upon the mountaines of Bether THe Church having finished Christs speech shee now concludeth this divine act with a kinde of a triumphant acclamation upon the former passages for now she begins to feele some comfort from Christs drawing neer unto her after her soule-sicknes Hence she breaketh out First With praise verse 16. Secondly With prayer verse 17. First Wee have the praise of Messiahs love and feeding his love is laid downe First In the gift of himselfe to his Spouse expressed in these words My beloved is mine c. Secondly In that she was made his And I am his He being hers she therefore became his Lastly She praiseth his feeding affirming that to be among the Lilies In these words My Beloved is mine and I am his there is a mutuall intercourse and vicissitude of claiming interest betwixt Christ and his Church the Church indeed glorieth in this but not so much in her selfe as in her beloved according to that of the Apostle He that glorieth let him glorie in the Lord 1 Cor. 1. 31. And observe what it is she glorieth in namely in that communion which is betweene her and Christ and this shee declareth by a passionate expression of comfort and that from the highest pitch of affection from a heart enflamed with love saying I am my Beloveds and my beloved is mine First Note from these words My beloved is mine c. That there is a union betweene Christ and his Saints from whence ariseth all sweet communion Christ is the head of his Spouse and she by the Spirit united unto him as his mysticall body he is Christ the giver of all spirituall influence to his Church Christ is also the Churches as by marriage if the person of the Husbands be the wives his goods and titles of honours are hers also he having passed over the right of his owne body unto her so is it in the mysticall marriage betweene Christ and the Spouse that union and conjunction of persons betweene them doth intitle the Church in the communion of all his graces Now from this union of persons comes a communion of all good things so that the Church can say if Christ be mine all that he hath is mine what he hath done and what he hath suffered is mine and why because he is mine for union is the foundation of all blessed communion And so againe on the other side the Church can say I am his my person my life and strength and all is his to glorifie him so there is a union and communion mutually betweene Christ and his Church The originall and spring hereof is Christs uniting and communicating himselfe first to his Church for the Spring begins to the streame what hath the streame but it first was
so at length hath blessed successe which was as followeth VERS 4. It was but a little that I passed from them but I found him whom my soule loveth I held him and would not let him goe untill I had brought him into my mothers house and into the Chamber of her that conceived me In this verse is contained the happy successe of the Churches search after Christ and this is manifested First In that she findes her beloved Secondly In that she doth retaine him The Church declareth not what comfort or counsell she had at the watchmens hands which perhaps was little or nothing at all such blinde watchmen there are may times but she proceedeth to declare what issue her diligent search had namely that she was scarce gone from them but shee found her beloved as in the following words It was but a little that I passed from them A little or a very little The Hebrew word signifies either a little while as in Psal 37. 10. Yet a little while and the wicked shal not be this is meant of a little time or the word is used for a little deale as in Psal 37. 16. A little that the righteous man hath is better then the riches of many wicked that is in respect of quantitie but in Psal 8. 6. it signifieth a little or ashort time It matters not much whether wee take it for time or distance of place I passed from them to wit from those watchmen spoken of in the former verse she stayed not with them because her beloved was not among them but continued seeking other where for it is neither the societie of Brethren or Church or Ministers can comfort an affiicted conscience unlesse Christ be there displaying the beames of his love and favour to the soule But I found him whom my soule loveth I found or Vntill I had found him Here after much seeking and waiting the Church finds her Beloved it is not lost labour to seeke and wait for Christ constantly and perseveringly such labour in the Lord shall never be in vaine for at the end of their seeking they shall have blessed successe Hence note First That Christ giveth in comforts to his people when in mans judgment all helps are past When the Church had sought Christ in all the meanes before spoken as on her bed in the Citie and streets and last of all enquires of the watchmen of the Citie but in all this seeking finds not her beloved but now a little after when shee had left all outward meanes and only waited for her Beloved then Christ makes out to her the sweet manifestations of his grace and love it is Christs usuall course to let all outward and humane helps faile before he giveth comfort as he suffered his Disciples on the Seas to be almost drowned before he would help them Matth 14. 26. Christ doth also many times worke without meanes that the praise might not be ascribed to men but to himselfe As he gave Abraham a Child when he was old and it ceased to be with Sarah after the manner of women Gen. 18. 12. So the Lord brought his people out of Babylon when they were in mans judgement as farre from returning home againe as the dead which were buried in their graves yet then the Lord commanded Ezekiel to Prophesie to the dead bones shewing thereby that the people should rise out of the grave of captivitie in Babylon and returne againe unto Jerusalem Ezek. 37. And thus Christ did when he was to raise Lazarus he lets him lie in the grave foure dayes and then raises him to life Joh. 11. 39. And thus Peters deliverance was deserred to the last night before the Lord sent an Angel to set him at liberty Act 12. Thus Christ doth deferre his comforts to the last but he comes in due time to those that waite on him Secondly Observe That those that seeke and wait for Christ constantly and perseveringly shall at last find Christ Si non hodie cras si non cras perendino die ut qui piscatus die toanihil cepit sub noctem abire putans capto qui ipsum toto die fefellit pisce discedit The Church had sought Christ with much diligence and waited for him with much patience and at length she hath blessed successe and saith I found him whom my soule loveth A Father hath this saying if not to day yet to morrow if not to morrow yet the next day after it as he which having fished all the day caught nothing and at night did thinke to give over yet cast his net againe and caught the fish We should not faint in spirituall things for the promise is Seeke and yee shall finde Matth. 7. 7. And wee shall reape if wee faint not And the Apostle tels us Wee have need of patience that after wee have done the will of God we might receive the promise Heb. 10. 36. But now the question may be whether ever Christ be absent from his Spouse The answer is no but only in the manifestations of grace and in discoveries of himselfe but he is really in the soule of a believer still and so he was now present with the Spouse even then when she sought after him What is that stirred her up to seeke Christ so diligently and what was it that kindled her affections towards him as to call him her beloved surely it was Christ by his Spirit acting in her and quickning up her affections Christ had not so withdrawne but he left the droppings of divine grace behinde him he withdrew himselfe in manifestation only not in the realitie of workings of his Spirit her heart was never so dead but she could seeke after her beloved yea and wait upon him untill she had fresh discoveries of his love manifested unto her So much for the Churches successe Now follows her prudentiall care in keeping of Christ when found I held him and would not let him goe untill I had brought him into my Mothers house and into the Chamber of her that conceived me In which retentation wee may take notice of First The Churches apprehending Christ Secondly Her drwing him into her Mothers house or mansion I held him and would not let him goe c. I held him towit firmely and closely the Hebrew word signifies to joyne or fasten together or to unite 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cepit apprehendit haesit cohaesit adjunxit in niph captus detentus fuit by cleaving together or a knitting together as two peeces of Timber are knit together by a joynt And indeed the matter here urged can signifie no lesse then a close cleaving of the Spouse unto her beloved Hence Observe That it is the nature of faith to take fast hold of Christ It was by faith questionlesse that the Spouse did thus apprehend Christ and with such an apprehension as implyes a union yea and such a union as is in the Sicut vir Mulier urum sunt pernaturam ita
most certaine that the Spouse is here commended from the manner of the attyre which chast Virgins did weare about their Haire for modesty and comelinesse Now in that the eye of faith is said to looke from within or through the locks of modesty and chastity Hence Observe That faith is a very modest grace Hence it is that God doth so often in Scripture attribute to it so much of justification and sanctification because faith attributes so little to it selfe and so much to Christ Faith is as I may call it a modest grace and will attribute nothing to it selfe and hence it is that the Lord declares so much affection to this grace of faith Hence it is the Apostle attributes our justification to faith Lest saith he any man should boast So much for the first particular towit the Eyes the second followeth towit the Haire Thy haire is as a flockof Goats that appeare from Mount Gilead Some of the Hebrews expound the eyes to signifie the Prophets which were called Seers and the haire to be meant of the Nazarites which were not to cut their haire Numb 6. 5. Some understand by the eyes pastors and Teachers and by the haire the Congregation of Saints and so take the haire for the multitude of Believers as by haire the people of Israel was signified Ezekiel 5. 1 2. But I rather understand both the eyes and the haire to be Ornaments of the whole Church and of every particular member Haire is an Ornament for the covering of the head and it proceeds from the moysture of the Braine and strength of nature and hereby is signified the thoughts and councells of the heart the wisdome and councell of Christ is signified by his haire in Chap. 5. 11. And the Prophet Daniel makes mention of thoughts on his bed and of visions of his head Dan. 4. 5. 7. 15. So the meaning according to this must be that all the thoughts and purposes of the heart guided and directed by the Lord are prosperous and glorious like a flock of Goats that appeare from Mount Gilead That appeare from Mount Gilead Arius Montanus renders it they sheare or cast their haire the word Galash is found but twice in Scripture Quae depilarum se Arius Mont. it seems to signifie to discover or reveale Some turne it looke downe because the haire of these Goats depended and hung downe from whence the comparison is taken Mount Gilead was in the Tribe of Gad 1 Chron. 6. 80. of the portion on this side Jordan where Gad Reuben and halfe Manasses were seated it is recorded in Num. 32. 1. to be a place of good pasture and fit to feed Cattle especially the flocks The terme Gilead was first given by Jacob Genes 31. 47. It is derived of Gal an heape or hill such as was there made of stones and of Gnedh a witnesse because that heape of stones was a witnesse betweene Laban and Jacob concerning that Covenant of peace made betweene them If we understand by these words the Congregation of Saints Then Observe That the assembling of Saints together is a glorious and beautifull thing in the eyes of Christ Here the Saints are compared to the Goats feeding in a good pasture whose haire hangs downe and smooth c. The Lord loves the Gates of Sion more then all the dwellings of Jacob as saith the Psalmist Secondly if we understand it of the thoughts and purposes of the heart Observe That those thoughts and purposes are beautifull that are ordered by the Lord. When we receive our visions of the head from the Lord which is here set forth by the haire how glorious will those visions be when a mans heart and cogitations are ordered by the Lord there must needs be holy purposes and glorious resolutions David saith Thou shalt guide me with thy counsell and after bring me to glory Psal 73. 24. where the Lord shall direct and guide the mind there all the thoughts and counsells of that soule must needs shine forth and glister like the haire of Goats that are fat and smooth by feeding in a good pasture such a one as Mount Gilead was It followeth VERS 2. Thy Teeth are like a â—lock of Sheep that are even shorn which come up from the washing whereof every one beare Twins and none is barren among them CHrist goes on in the commendation of his Spouse and that by propounding some other particulars In this Verse is introduced her Teeth compared to a flock towit of Sheep or Ewes which is here to be understood because it is not expressed in the Hebrew This flock unto which the Teeth of the Spouse are likened is set forth in fowre particulars 1. They are in good order like sheep even shorn c. 2. They are cleansed which come up from the washing 3. They are twinned whereof every one beareth Twins 4. They be not barren none is barren among them Thy Teeth are like a flock of Sheep c. The first commendations of the teeth is that they are like a flock of Sheep that are even shorn that is that are made even or equall of the same size that stand in good 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Incidit praecidit succidit decurtavit order The Hebrew word Ketsoboth turned even shorne or good order of Ketsab to cut to size or make equall as of one size the Cherubs were made in 1 Kings 6. 25. it must signifie such an even-nesse or good order as followeth in things a like sized and carved And here as a Rabbin observeth it signifieth such a flock of animalls as are so orderly equall as if one were cut or sized by another This is the first praise of these mysticall teeth of the Church that they are cut of equall height or of equall bignesse not one longer then another which would be unseemly and an hindrance to the well eating and chewing of her spirituall food The second commendation followeth Which come up from the washing Sheep that are newly washed are white and cleane being cleansed by water from filth and dust As it is a commendation to the teeth to be orderly proportioned and seated so to be cleare and white as Lambs going up from the washing It was a part of Judah's blessing that his Teeth should be white with milke Gen. 49. 12. This terme of washing whereby the Teeth are set out to be cleare white and beautious seems to be taken from the sacramentall washings of the Jewes and may signifie the purity of that spirituall food wherewith the Church is fed and nourished or else the cleannesse of the soule that receives such spirituall food The third commendation of the teeth followeth Whereof every one beare twins As fruifull Ewes sometimes bring forth twins of equall bignesse so the teeth are set in equall ranks one answerable to another Some of the Rabbins read Mathimoth passively to avoid tautoligie in the next 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gemmus fuit congeminatus est clause thus
needs be meant of a spirituall slumber even a drousinesse in the heart and minde touching Heavenly things 2. As naturall sleep proceedeth from wearinesse and want of spirits or from sloathfullnesse and want of exercise so spirituall sleep ariseth from want of exercise in spirituall things and from a spirituall wearinesse that comes from the too much expence of the strength of the soule upon matters of the world So that spirituall slumber is from the fleshly part and the remnants of the old man remaining in the godly The flesh saith the Apostle lusteth against the spirit and the spirit is against the flesh and these are contrary the one to the other so that yee cannot doe the things that yee would Gal. 5. 17. When the flesh doth much prevaile then there is a damping of the spirituall graces even as it were a slumber that falleth upon the mind 3. The effects of sleep is deadnesse and darknesse men when they sleep love to be in the darke there is also a cessation of joy and delight of all activity and the like so in a Christians spirituall sleep faith hath not its full and lively operation love sheweth not her zeale and heate the joy and activity of the soule is much decayed c. Now though sleep be often meant in Scripture in a good sence for the repose and rest that the Saints have in God Psal 3. 5. Psal 4. 8. yet here and in many other places it signifieth neglect of holinesse and spirituall security and drowsinesse as in Isa 56. 10. Rom. 13. 11. 1 Thess 5. 6 7. This sleep proceedeth from affliction or wearinesse as in Luke 22. 45. Isa 5. 27. The Spouse having eaten and dranke largely of Christs dainties begins to be negligent being pressed thereunto by the remnants of the flesh she gave place to this carnall ease and drousinesse Hence Observe First That the Spouse of Christ is ingenuous to lay open her owne defects We have large examples of this in David and Paul with many other eminent persons in Scripture Herein the Saints yield unto God his chiefe prerogatives as the honour of his power and authority over us his wisedome in knowing our secrets and his mercy in sparing of us and the like Secondly Observe That the Spouse of Christ may sometimes fall into a spirituall languor Sometimes weaknesse and drowsinesse may overtake the most eminent Saints as Solomon David Peter and the rest The flesh that is alwayes opposed to the spirit may somtimes for a season prevaile as to sleepinesse and distemper And this the Apostle testifieth in Rom. 7. 14. when he saith The Law is spirituall but I am carnall sold under sin That is the Law requires a heavenly life and disposition But I am carnall in part or in regard of the remainders of flesh that are in me so that the godly themselves in respect of some weaknesse that is yet remaining in them may be called carnall sold under sin not willingly but as one that is yet detained though his ransome be paid But we must note here that the Spouse was not in such a dead sleep as that she was without any life or stirring at all though there be flesh opposing the spirit yet there is spirit opposing the flesh and therefore she doth not onely confesse her defect but also acknowledge her life and excellency by adding But my heart waketh My heart waketh or watcheth that is is lively and active still meaning thereby that howsoever she was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vigilavit excitatus fuit overtaken in the outward man or corruption of flesh and of the members thereof yet she could not but in her heart and spirituall affections thinke upon her head and Spouse The heart is taken for the whole soule for the understanding will men ory and affections so it includeth all the powers of the soule The Apostle calleth it the inward man the spirit or regenerate man opposed to the flesh or outward man Rom. 2. 28 29. This flesh and spirit lusteth oue against another even in the Saints as the Apostle saith Gal. 5. 17. And when the spirit is willing the flesh is weake Mat. 26. 41. So then in that the Spouse saith My heart waketh it signified that though she had given her selfe to fleshly case and security yet her heart and spirit was otherwise disposed The heart is the last part which liveth and moveth in the body and in it life and sence first beginneth and therefore it is the most principal part it is like Primum mobile inter sphaeras the first spheare celestiall which is moved and by it others are moved It is like the Sunne among the Planets which by its lustre giveth light unto the rest it is like the Center from which the lines are first defixed and derived from it to the circumference all the lines being deducted are of equall distance But here by the heart is not understood the substance but the quality of the heart where David saith Create in me a new heart Psal 51. 10. We must not understand it of the substance for that is still the same but the quality of the heart with its integrity But now the Church maketh a difference between her selfe and her heart as if her selfe and her heart were not the same where she saith I sleep she speaketh in the person of her outward man of the flesh not of the spirit but where she speaketh of her heart she speaketh of her inward man there was readinesse of spirit Hence Observe First That there is an antithesis or contrariety betweene the flesh and the spirit in the Saints The Saints have a fleshly backwardnesse but there is still a readinesse of spirit but the outward man which is flesh perisheth but the inward man that is spirit is renewed day by day So the Apostle comparing himselfe with himselfe is not himselfe where he saith I am carnall sold under sin for in me that is in my flesh there dwelleth no good but I allow not that which I doe I find a law in my members rebelling against the law of my mind There the flesh sleepeth But to will is present with me and I delight in the Law of God there is the inward man or the spirit waking Secondly Observe That the Saints cannot fall from grace Though they sleep yet their heart is awake The work of the new birth or Spirit can never be quite put out or extinguished The Saints may many times fall into great security but yet the heart waketh there remaineth somewhat within the sleep is not deadly The Prophet Isaiah speaking of the Church and Saints of God saith It shall be as a Tree as an Oake whose substance is in them when they cast their leaves Isa 6. 13. This is also testified by the Apostle John where he saith Whosoever is borne of God sinneth not for his seed remaineth in him neither can he sin because he is borne of God 1 John 3. 9. So that
persecuted cast down alwayes bearing about in body the dying of the Lord Jesus c. 2 Cor. 4. 3 9 10. Thus Christ commeth in the darke night to awake his Spouse and communicate good things unto her the cold dews of the night especially in those hot Countries were neither good nor wholsome for the people It 's added And my locks with the drops of the night Christ being described as a Nazarite whose head might not be shaven is said to have the cold drops of the night upon his head Drops signifie afflictions and troubles Amos 6. 11. Some understand here by the dew and raine the spirituall blessing wherewith Christ doth inrich his Church as he promised in Hos 14. 5. to be as dew upon Israel c. But I rather understand by the dew and drops the sufferings of Christ as aforesaid noting chiefly one thing viz. that Christ stood as a watchman and that not one night but many waiting to have entrance and could have none and yet stands it out until the drops of the night fall upon his locks Hence observe That Christ doth exercise abundance of patience in bringing home people to himselfe How patient hath Christ been towards many of us in waiting for our conversion And how long doth he wait for the giving up our soules to him It is said That Christ by his spirit preached in the dayes of Noah to the soules now in prison 1 Pet. 3. 19. He waited then a hundred and twenty yeares upon the old world Now marke how unkinde and undutifull the Spouse shewed her selfe for she doth ingeniously confesse against her selfe she was warme in the bed of securitie and carnall ease she was very loath to arise out of it therefore she maketh these excuses VERS 2. I have put off my Coat how shall I put it on I have washed my feet how shall I defile them THe Spouse doth here acknowledge that notwithstanding all the former sweet drawings of Christ yet she drawes back and that upon some ground of pretence I have put off my coat how shall I put it on c. As if she had said I have put off my garments and apparell and am ready as it were to goe to bed and therefore how should I put it on there is no reason I should doe so now I havi washed my feet how shall I defile them I will not come upon the foule ground to defile my feet that I have so cleansed neitherâ— is there any reason seeing they are cleane already that they should be defiled againe Both the similitudes tend to one purpose viz. to expresse the deniall of the Spouse in opening to Christ and to let him in for even as they that be undressed are loath to put on their cloathes againe till the morning that they must needs rise and as they that have washed their feet are unwilling to foule them and many times alledge these things for excuses that so they may with the more safety neglect their duties even so doth the Spouse here T is a metaphor taken from those that are gone to bed and are loath to rise for any mans pleasure and the meaning may be this that she had now shaken off many feares and troubles she was free from perfecution and delivered from many afflictions and miseries formerly endured she had now throwne off these things as one going to bed doth his garments she had wash't them off as in the Eastern countries travailers were wont to wash off the soile of their feet when they went to their rest and she was now in the bed of fleshly ease and worldly contentment loath to disrest her selfe loath to rise and be pincht with cold againe loath to set her feet into the dirt of former sufferings though in her heart she preferred Christ above all yet so sweet were those earthly accomodations that she would rather forbear intercourse with him for a while then lose her share in those fleshly enjoyments Hence she faith how shall I put it on that is I cannot put it on without trouble and reluctation of my flesh The like phrase God used in Hos 11. 8. How shall I give thee up Ephraim c. how shall I make thee as Admah c. that is I cannot destroy thee as I did other Cities that rebelled against me such is my comiseration and pâ—rtic towards thee Now such are the worthlesse excuses that our flesh doth alledge the time is unseasonable the night is cold the weather wet so that wee cannot arise to entetaine Christ without much trouble and reluctition of the flesh Those that understand by putting off her garments the renouncing of the old man and by washing of her feet the sanctification of her affections are much mistaken for the more she had of either the one or the other the neerer she was to Christ and the more soone she might have entertained him but the true naturall sense is as before In sum she meaneth that she reasoned to and fro in her heart and that her faith did greatly waver yea that her owne weaknesse did so farre prevaile with her as not only to thinke but to say that she could not without some paine of cloathing herselfe againe or without some hurt by the cold if she came without her apparell or without some discommoditie of fowling her faire feet as she thought rise up and to open the doores and let Christ in yea unwise as she was shee more esteemed so small a discommoditie in doing and executing of her dutie then the unspeakeable pleasures she might have had by Christ who willingly for her sake had taken upon him many inconveniencies and sufferings Hence Observe That a great hinderance of our communion with Christ is the false pretences reasons and excuses of the flesh The flesh never wants excuses and pretences there was never any sinfull course but the flesh would seem to justifie it by one reason or other Thus the friend answereth in Luke 11. 7. Trouble me not the doore is now shut and my Children are now with me in bed I cannot rise and give thee Therefore as it is good to know the truths of God as they are revealed in Jesus so it is also to know the falsenesse and deceitfullnesse of our owne fleshly and carnall spirits they are both mysteries almost alike hard to be knowne It is true God made man right but since the fall he hath sought out many inventions Carnall wit serves the carnall will and carnall lusts never want an advocate to plead for them namely carnall reason There is a Lyon in the way saith the sluggard a Lyon is in the streets Prov. 26. 3. And the sluggard will not plough by reason of the cold Prov. 20. 4. So the people that dwelt in their seiled houses said The time is not come that the Lords house should be built Hag. 1. 4. Such kind of shifting there is in lost man since the fall having lost the image of God in holy wisdome
and knowledge Corrupt courses never want fleshly excuses Hence it is Paul saith I consulted not with flesh and blood that is he consulted not with the reasonings of the flesh and the carnall will but was obedient to the heavenly revelation Thus Peter consulted with the flesh when he counselled Christ saying Master pity thy selfe Now therefore we should arme our selves with resolution and say with Christ Get thee behind me Satan c. Mat. 16. 23. And with Paul when he saith We are no more debtors to the flesh c. Rom. 8. as if he had said we owe nothing to the flesh as to yield obedience and subjection unto it But we shall now see in the next Verse what becomes of all those excuses and backwardnesse of the Spouse whereby she delays and puts off Christ VERS 3 4. My beloved put in his hand by the hole of the door and my bowells were moved for him I rose to open to my beloved c. IN these and the 3. following Verses we have the issue of the Spouses negligence that Christ absented and withdrew himselfe There are three things set downe of what befell the Spouse 1. Christs withdrawing of himselfe he leaveth her for a time to her selfe and to her owne wayes but it is said My beloved put in his hand by the hole of the doore Christ did not wholly leave his Spouse though he did withdraw and therefore 2. We have Christs gracious dealing with her not wholly withdrawing himselfe but puts his finger into the hole of the doore and thereby leaves some sweetnesse behind him before his departure So that her hands dropped downe Myrrhe c. 3. The successe of Christs departure and withdrawing of himselfe Her bowells were moved in her which were hard before whereupon she opens to her beloved as now being willing to receive him but he is not at her call ready to be found he was gone and past not indeed but according to her sence and feeling and that onely for a time After this like one that falleth into a swoone she is void of inward comfort and sence of Christs presence where she saith My soule failed when he spake that is when I remembred the words which he did speake And lastly she cannot find her beloved she then enquires of the Watch-men of the City but she receiveth no comfort from them but they are like Jobs friends of whom it is said Cold comforters are you all Job 16. 2. for they wound her conscience and disgracefully use her where it is said They tooke away her Veile from her So in her present apprehension she passeth all meanes of recovery yet in the following verses she doth recover her selfe againe because Christ left her not wholly but leaves some of his sweetnesse behind him before he departed from her My beloved put in his hand by the hole of the doore The Spouse is no sooner fallen into this spirituall languor and drousinesse making excuses for her sloath and security but Christ comes to rouse her up and that first by withdrawing himselfe after a sort from her but yet he will first leave that behind him that shall both raise her up to seek after him and support her in her afflictions My beloved put in his hand by the hole of the doore c. My beloved put in or as it is in the Hebrew sent his hand or put it forth the putting forth of the hand 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Misit emi sit demisis im misit usually signifies the effecting of some work as in Gen. 3. 22. 12. 10. Hereby is noted that Christ had some enterprize on the Spouse he was not willing she should be at ease in her fleshly and carnall condition His hand that is his spirit by which he moved upon her by which he went to awake her For as the finger of God in Luke 11. 20. meaneth the Spirit of God so doth his Hand Hence it is said that when the Spirit of the Lord went out with the ministry of the Disciples The hand of the Lord was with them and a great number believed and turned to the Lord Acts 11. 19. So in that it is said Christ put in his hand it 's meant he did inwardly move upon her heart by the sweet and secret opperation of his glorious Spirit In at the hole or downe by the hole towit of the doore as it 's added in our Translation The similitude is taken from hence when a doore is locked yet there is a key-hole at which one may put in his hand or look in and so here when the hearts of the faithfull be after a sort locked up and Christ standeth at the doore of the heart and calleth and knocketh yet they doe not open unto him but make excuses he findeth some little entrance or hole as through the doore to put in his hand of spirit to touch the inward parts of the heart that so he might leave some print of his fingers before he did depart Hence Observe That Christ never leaves his Spouse so but that he leaves some prints of his spirit and grace behind him upon her soul Hence it is the soule doth so linger after him when he hath withdrawne himselfe and never rests untill it finds him againe There is never a finall desertion as we see here Christ puts his hand in at the doore he leaves some inward workings of his gracious spirit to quicken the soule to seek after him and also to support it in its affliction Christ stands at the doore and leaves Myrrhe behind him something in the heart that causeth a restlesse longing after Christ as appears by that which followeth this touch of his Spirit And my bowells were moved for him Some read the words thus My heart was affectioned toward him Master Ainsworth thus My bowells made a troubled noise or sounded within me Whereby is meant that all the inward affections and powers of the mind are moved with griefe and sorrow Now she is grieved and displeased with her selfe now she lamenteth her owne folly that she was so undutifull towards her beloved now her heart is againe wrapt with love of him now she will entertaine him Hereby is signified then all her disquietnesse and sorrow of heart for her beloved whom she had so neglected and put from her when he desired to come in Thus the Prophet declares his sorrow by saying My bowells my bowells I am pained at my very heart my heart maketh a noyse I cannot hold my peace Jer. 4. 19. And so God himselfe in pity of Ephraims calamity faith My bowels sounded or were troubled for him I will surely have mercy on him saith the Lord Jer. 31. 20. So here the Spouse by the sounding of her bowells sheweth the griefe and sorrow of her heart her mourning and languishing after her beloved Hence Observe First That the power of Christs Spirit makes a great change in those into whom it comes Behold here the power of the Spirit
what an alteration it makes in men how far it changeth them from that which they were before downe goeth the power of the flesh where it commeth An example of it you may see in the Apostles of Christ how weake and how fearfull were they at Christs sufferings but after the holy Ghost came downe upon them in the day of Pentecost of a company of weake and trembling Lambs they became so many mighty Lyons they feared not the whole world So it is with all Saints they be heavy and lumpish and dull when the flesh hath the stroke and beareth the sway every small impediment is a hinderance and ministreth some excuse to keep them back and the excuses seem also to be reasonable but when the touch of the holy Spirit commeth that Christ put in his hand at the hole of the doore then there is a quicknesse a life and moving then nothing can let but they will seeke Christ It is a wonderfull change and alteration that the Lord makes in man when he putteth downe the flesh and raigneth himselfe by the power of his Spirit We remaine dull slow fearfull weake and negligent because we rest in our owne power so much and in the power of the spirit so little Object But some will say Doth not Christ dwell alwayes in the hearts of his people How then is it said that Christ knocketh to have them open unto him and let him in and they make excuses to put him off Or how is it then that he toucheth them with his spirit now which they had before Answ We must note that there be degrees of the measure of the gifts of the Spirit The Apostles had the spirit before Christs ascension but not in that measure as afterward so also Christ dwelleth in all the Saints even in those that have the least sparke of true light but he knoketh to have them open the doors of their hearts wider and to receive him after a more full manner And thus we have the Psalmist saying Lift up your heads yee gates and be ye lift up yee everlasting dooes and the King of glory shall come in Psal 24. we must set our hearts wide open that Christ may come in and reigne over us and wholly sway us by the Scepter of his Spirit Secondly Observe That Christ never so deserts his Spouse but leaves something behind him which makes her sensible of his absence and restlesse in her desires after him Hence the Spouse is troubled in spirit sorrow and calamity presently fell upon her when she faith My bowells were moved for him That is my heart was affectioned towards him all my inward affections and powers of my mind were moved with griefe and sorrow I was restlesse in my spirit after him nothing in the world would content me but the injoyment of my beloved and communion with him whom once I enjoyed with unspeakable delight These and such like affections was the Spouse moved withall The Spouse is not only affected inwardly in her mind but she is also stirred up to seeke after her beloved as appears in the following verse VERS 4. I rose to open to my beloved and my hands dropped with Myrrhe and my fingers with sweet smelling Myrrhe upon the handles of the lock THe Spouse stayeth not in bare motions of the mind as many have some touch off but they vanish againe but she ariseth to open the doore unto her beloved it is not now grievous to her to put on her Coat and to put her feet into the dirt being quickned by the Spirit of Christ In this Verse we have First a gracious action of the Spouse she ariseth to open to her beloved Secondly the grace that followeth this action her fingers drop pure Myrrhe c. I rose up to open c. or I my selfe rose up She is no more negligent and sluggish but active and stirring to open to her beloved she acts now because she is acted by the Spirit of Christ Hence Observe That the Saints are very active for Christ when they act in the power of the Spirit It s like the Spouse had much stirring with flesh and blood before but she was never able to arise and open to her beloved till she moved in the strength of the Spirit of Christ Christ tells his Disciples The flesh is weake but the spirit is strong and willing Nothing but the power of the spirit can make us open our hearts wide for Christ the King of glory to come in In the next words she magnifieth the graces of her beloved saying And my hands dropped with Myrrhe and my fingers with sweet smelling Myrrhe upon the handles of the lock She could touch nothing with her hands nor lay her fingers upon nothing where he had put in his hand but all did drop with Myrrhe even with pure Myrrhe for her meaning is this that her beloved did but put in his hand and yet he had left even by his touch such abundance of sweet graces that wheresoever she toucheth her hands drop with the same My hands dropped Myrrhe or the Oyle of Myrrhe which distilleth out of the Myrrhe tree What Myrrhe is hath been shewed before in Chap. 1. 13. She meaneth that Christ left such a plentifull and pleasant smell behind him that even she comming after his departure had such abundance of it as if she had such store of Myrrhe as would have made her hands to drop And my fingers with sweet smelling Myrrhe or passing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Transivit myrrhe that is thin and pure myrrhe that is more fragrant and sweet by this passing or pure myrrhe is commended the excellency of Christs graces as that before the abundance of them This seemes to denote the sweet odour of her services that her longing and seeking after her beloved was acceptable with the Lord and of sweet smell in his nostrils for by her hands wee may understand her holy actions anointed with the oyle of myrrhe that is the spirit of Christ as the holy in the Sanctuarie was made of pure myrrhe which did presigure the same Exod. 30. 23. or wee may understand it of the grace of Christ which he left behinde him as a sweet odour to draw her to himselfe when he put in his hand at the hole of the doore which she is now sensible of Upon the handles of the lock that is those fleshly locks or barres which kept out Christ from entering which are now beaten downe by the power of the spirit and of those divine anointings of Christ her heart being anointed by Christ all those barres of opposition that the flesh with all its reason and wisedom are now beaten down and subdued so that Christ may freely enter and come in and take the whole command of all the affections of the soule and reigne as Lord and King this is the vertue and power of the Spirit Hence Observe First That the Spirit and its graces are very sweet and fragrant They are pleasant
and in as great justice and wrath with his enemies Thus Christ is described positively to be all glorious and faire in that it is said he is white and ruddy It followeth that his glory is farther set forth comparatively The chiefe among ten thousand As Christ is glorious and excellent so he doth excell 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vexillavit Vnde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vexillatus all others all creatures whatsoever even men and Angells and therefore she saith He is the chiefe of ten thousand Or as the words are in the Hebrew Having the banner of above ten thousand Christ is the Standard-bearer of ten thousand that excells all other creatures in the world The Spouse useth a metaphor taken from the war as also putteth a number certaine for an uncertaine to expresse the commendations of her beloved Now the Banner or Ensigne is a warlike instrument and commonly the bearer thereof one of the chiefest and tallest and mightiest men and among ten thousand men a man may find many goodly countenances but yet saith she for found and naturall moysture and for a most temperate and beautifull colour Looke among infinite numbers of people yea among all the Sons of Adam you shall not find one or any any way matchable with my beloved The Standard or Ensigne is that under which the whole Army doe encamp as appears Num. 2. Here Christ is set forth above all to be Gods Standard-bearer to be set up for an Ensigne of the Nations Isa 11. 10. And all the Armies in Heaven and Earth follow him Rev. 19. 10. The Saints worship him Angells they adore him for he is the Lion of the Tribe of Judah the first borne of God set above all the Kings of the Earth as the Psalmist speaketh Now in that Christ is set forth comparatively to be more excellent then ten thousand Hence Observe That as Christ is glorious and beautifull so he is incomparable beyond all others Take the very quintessence and perfection of all creatures and extract all the glorie out of them and it will be nothing in comparison to Christs glorie Adam in innocency in his first created glorie and morall righteousnes was but a type a figure of the son of God Indeed Adam had the perfection of all creatures but Christ had all the perfections of God himselfe his wisdome power goodnesse and glorie Christ is that second Adam the Lord from heaven the Lord of glorie the brightnesse of Gods face and glory the expresse image of his person the invisible God the life manifested the word of God the Alpha and Omega this is he that is Immanuel or God with us Thus much for the generall discription of Christ Now followeth that which is more particular VERS 10. His head is as fine gold his locks as bushie and black as a Raven THere are two things that concurre to make a perfect beautie First A good complexion and healthy constitution Secondly A just Symmetrie or proportion of parts The Spouse therefore doth not thinke it sufficient in generall to set out Christ thus to say he is white and ruddie c. that he is of very good complexion and temperature but also she sheweth that there is in him also a comely proportion of parts from the corespondencie and agreement of parts ariseth a feature compleatly beautifull and lovely The Spouse enumerates and reckons up all his parts and therefore borrows phrases and comparisons from things that are most excellent to set forth the excellency of Christ above all other things Hence Observe in the generall That a Christians heart is large in affections to Jesus Christ See here the Spouse though she was ill intreated of the watchmen and in some sort deserted of Christ himselfe yet she goes on and sets out a particular commendations of her beloved Now whence is it that the faith and graces of the Saints are so impregnable whence is it that their hope is so indefatigable and nevever out of breath whence is it that no stormes or tempests of tentation can breake their spirits and make them give out but that largenesse of affection that they have towards Christ An example we have in Peter Lord saith he if it be thou bid me come unto thee on the water So it is with the Saints they refuse not to venture even upon boistrious stormes and dangers to goe to Christ Hence was Jobs resolution Though thou kill me yet will I trust in thee Hence also it is That the Children of God though they walke in darknesse and have no light all yet they will trust in the name of the Lord and stay themselves upon their God Isa 5. 10. Now because Christ hath not one but many excellencyes every thing in him is excellent inward and outward from his head to his feet c. for indeed beauty consists not only in colour and complexion but in affinitie and proportion of all parts Now to come to the particulars and first she beginneth with his head saying His head is as fine gold The Spouse begins to set out the excellency of the chiefe part viz. the head Now the head of Christ is God as the Apostle saith in 1 Cor. 11. 3. That Christ is the head of every man that the man is the head of the woman and that God is the head of Christ The head hath an eminencie above all other parts and also an influence upon all the Members wee may understand this of God who is the head of Christ as the Apostle saith in 2 Cor. 12. 13. or we may understand it of the headship of Christ over his Church that his administrations government and headship is most glorious and excellent most splendent and shining as pure gold As fine gold or the solid gold Two names of the best gold are here joyned together The first name in the Hebrew is Cethem that is fine shining gold the second is Paz that is strong and solid gold or gold that 's purified hereby the Spouse setteth forth how excellent how glorious how rich and shining the head of Christ is for among earthly things what is comparable to the fine gold it 's held of all mettals most precious and of all treasures the richest And as gold is precious so it 's durable mettall which shews that Christs headship and dignitie is everlasting and durable it is divine and heavenly and of a a glorious extent Hence Observe That Christ is eminent and glorious in respect of his head-ship God is the head of Christ and Christ is the head of Saints In Christ were hidden all the treasures of divine wisdome for in him dwelt the fullnesse of God he was the expresse image of the Fathers person and the brightnesse of his Fathers glory Christ lived in the knowledge counsell wisdome and bosome of the Father and therefore was an excellent head a golden head neither is he compared to every kind of gold but to that which is most pure and solid he is eminent
towards another But to come to the word it selfe sometimes it is used for the name of a man as Genes 10. 4. sometimes for the name of a City or place as in Cilicia Jonah 1. 3. sometimes it is used for the name of a precious stone as here However we take it thus much it signifies that all the works of Christs hands are most rare precious and glorious for we must understand by his Hands not onely his strength and power but also all his works because Christs power is in the performance of them Thus his hands are set forth with all Ornaments and precious stones and shining Rings of gold Hence Observe That all Christs actions are exceeding glorious Hands are instruments of actions all Christs actions are precious It was said in the dayes of his flesh he did all things well for by laying hands upon them that were diseased he healed them He laid his hand upon the Leeper and healed him saying I will be thou cleane Mark 1. 41. So here his works are as glorious still yea and more glorious now though we cannot see the excellency of them in the new Creature and in raigning in our hearts he works gloriously he hath a hand there a golden and a pretious hand The works of God are pure and beautifull yea most precious and that beyond Gold and precious stones yea more glorious then numbers of Rings filled with all manner of precious stones Hence it is that when David would expresse the wonderfull works of God he saith If I would declare and speake of them they are more in number then I can expresse Psal 40. 5. And the Psalmist speaketh by way of admiration saying When I consider the Heavens the works of thy hands the Moone and the Stars which thou hast ordained what is man c. Psal 8. And then concludeth O Lord how excellent is thy name in all the Earth These words are meant of the new creation of the soule as we may see in Heb. 2. though the forme of words are borrowed from the first creation And truely the works of Christ are admirable and full of majesty if we doe but consider them in the course of the Creatures in the Sunne Moone Starres in the growth of Herbs and Plants so in all the Creation in Gubernation and Governement in ordering the event of all things and the like Now as all the Governement of Aegypt went through the hands of Joseph so all the works of God goe through the hands of Christ The Father hath committed all judgement to the hands of his Sonne glorious therefore are the works which he doth performe in Heaven and Earth It followeth His Belly is as bright Ivory overlaid with Saphires His belly or Breast she putteth a part for the whole body and by this she meaneth his bowells or his inward parts In Hebrew it is used for inward affections so the heart is said to be among the Bowells in Psal 22. 15. The Liver is joyned with the bowells in Lam. 2. 11. by these are meant the inward affections of the soul To explaine this more she saith that his belly is overlaid with bright Ivory or with the brightnesse of Ivory she meaneth that he was as comely and cleare as the Ivory which is a thing very white and bright made as some say of an Elephants tuske which kind of Beasts are onely in Africa naturally as some hold neither doth she simply compare it to Ivory but addeth overlaid or covered with Saphires that is that which hath most rich and sumptuous cost bestowed upon it Ivory of it selfe because it is a thing rare and far brought must needs be very costly how much more then when it is beset with precious stones yea with most costly and precious stones such as Saphires are Some of the Jewish writers take these Saphires to be such precious stones as are of the colour of the aire some take it to be a white stone some a red stone some take it to be an Adamant some thinke it to be of a blewish colour intermixed with purple having certaine sparks as it were like Gold The best sort of these stones are among the Medes in Media whatever the stone be the meaning of the Spouse is to shew that Christ her head was not onely most comely adorned but also most sumptuously and costly even as Ivory beset with Pearls and most precious stones The bowells of Christ like burnisht Ivory decked with Saphires signifie his inward bowells of affection that tender mercy and pitifull commiseration of his toward his Saints and Children Hence Observe That Christ is full of tender sweet inward and heavenly affections towards his people Christs affections towards his Saints are pure affections like Saphires or precious stones they are pure like the pure water in a Crystall glasse that may be stirred but without any filth appearing in the bottome it is pure without any dregs at all mixt with it Such are Christs affections such are his bowells The Apostles great longing after the Saints is said to be in the bowells of Jesus Christ Phillip 1. 8. Christ is the most mercifull the most pittifull and the most compassionate High-Priest that ever was and therefore it was that he was made like unto us bone of our bone and flesh of our flesh subject to hunger thirst cold wearinesse tentation and the like as we The Apostle saith in Heb. 2. 17. that this was behovefull That he ought in all things to be made like unto his brethren that he might be a mercifull High-Priest in things pertaining God c. And againe saith the Apostle Wee have not a High-Priest which cannot be touched with the feeling of our infirmities but was in all points tempted like as we are yet without sin Heb. 4. 15. So that there was never any Priest so mild so gentle so gracious so loviug so tenderly affectionate and so regardfull of our condition as Christ was Christ is one that can beare with our weaknesse overcome our corruption and give sentence of victory over sin and Satan as we may see in Isa 63. 9. 40. 11. In the Law we read that the High-Priest was to beare the names of the Children of Israel in his Pectorall or Brest-plate upon his heart â—now this did figure and shaddow out unto us the tender love and pitty Christ beares to his people guiding the blind feeding the hungry comforting the comfortlesse restoring such as are out of joynt all is mercy and love and sweetnesse and more then motherly affection that comes from him Hence Christ hath this title 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one of many commiserations Jam. 5. 11. It followeth VERS 14. His legs are as Pillars of marble set upon sockets of fine gold his countenance is as Lebanon excellent as the Cedars IN this verse two parts are commended in Christ First his legs Secondly his countenance His legs are as Pillars of marble c. Legs and Thighs may both be here comprehended
The legs are instruments to goe withall and to beare and sustaine the body and to carry it from place to place so the legs of man are mentioned in Psal 147. 10. to signifie mans strength and swiftnes This denotes that Christs wayes are full of majesty and power and therfore she saith that his legs are as pillars of marble that is constant and firme durable as marble In Rev. 1. he is set out as having legs of brasse to trample his enemies in pieces but here in respect of his constant truth and goodnesse towards his Saints his legs are said to be as Pillars of marble by which she doth not only note his strength but aso his comelines For marble though there be sundrie sorts thereof are counted such stones as are commended for severall colours and spots in the same and hath its name in the Greeke tongue for a certaine kinde of glittering greene She addeth Set upon sockets of fine gold Christs feet as they are like marble so they have sockets of gold to sustaine them and beare them up whereby he walks safly and his foot stumbleth not as in Prov. 3. 23. with these feet of justice he treadeth downe his enemies Psal 110. 1. Also with these he bringeth glad tydings of peace unto his people Nah. 1. 15. Thus Christ in his wayes of truth and goodnes towards his people is sound strong constant and durable for so is marble amongst stones and fine gold amongst other mettals so that Christ's feet being compared to marble and gold signifie that they never turne back but are stedfast and sure he halteth not in his proceedings neither doth he tread awry he is not subject to change but without shadow of turning whereas men are variable and uncertaine in all their projects and designes Hence Observe That Christs wayes of truth and righteousnesse towards his people are firme and stable All Christs passages and wayes are constant and firme even as Pillars of marble that have sockets of gold to sustaine them He is Alpha and Omega the beginning and the ending which was which is and which is to come Revel 1. 8. He is yesterday and to day and the same for ever Heb. 12. 8. He is not like the image which Nebuchadnezzar dreamedof Whose head was gold breast armes silver belly and thighs brasse legs of Iron and feet part of Iron and part of clay Dan 2. 32. That Image stood upon a weake foundation the kingdomes figured by that image were not of long continuance but the Kingdome of Christ is everlasting It followeth His countenance is as Lebanon excellent as the Cedars As his feet were beautifull in bringing glad tydings of peace so his countenance is most pleasant and delightfull By his countenance is meant the appearance and forme of his person he is like in stature and tallnesse to the Cedars of Lebanon for it is as if she should have sayd looke upon my beloved view his stature which is like the goodly tall Cedars of Lebanon Lebanon was a goodly mountaine in the North part of the Land of Canaan see the same mentioned in chap. 4. 8. He is not only set out by this goodly mountain but also by the excellent Cedars that grew there Christ is choice excellent as the Cedars that is goodly excellent flourishing and continuing in vigour as it is said the just man groweth as a Cedar in Lebanon Psal 92. 13. This notes the presence and majesty of Christ Hence note That the sight and presence of Christ is full of majesty and glory The sight of Christ is full of glory to the Saints as in John 1. 14. Wee saw his glory as the glory of the only begotten full of grace and truth for indeed he was the brightnesse of Gods glorie Heb. 1. It was the glorie of God that shined through Christ It was God manifest in the flesh and tooke our nature to discover his glorie by it Now this sight and presence of Christ as its glorious to the Saints so it is full of majesty to the wicked when God was pleased to let out some of his glorie through Christ men were not able to beare it as those that came to apprehend him when he said I am he they fell downe backward his countenance was too dreadfull for them to behold it So the Psalmist speaketh when God appeares The mountains flow downe and the hils melt at his presence that is the great mountains of flesh and great ones of the world are not able to stand before him It followeth VERS 15. His mouth is most sweet yea he is altogether lovely this is my beloved and this is my friend O Daughters of Jerusalem HIs mouth or his palate is sweet or sweetnesse that is his mouth is as sweet things or wee may reade it The roofe of his mouth is most sweet for there commeth nothing out of his mouth but that which is sweet The mouth is an instrument of nature whereby the voice is formed viz. the roof of the mouth even the voice it self and the words uttered there with and by sweetnesse which she useth in the plurall number she meaneth both the pleasantnesse of his word which as David saith was more sweet unto his tast then the honey and the honey-comb Psal 19. 10. and also the abundance and wonderfull plenty thereof Now the Spouse doubleth this commmendation she had said before his lips were as lilies dropping sweet myrrhe hereshe saith again of his mouth it is most sweet to shew that this is the chiefe loving thing in Christ By the mouth wee must understand the same as by his lips to wit the sweet gracious and heavenly doctrines of Christ the word of eternall life that proceedeth out of his lips only the repetition of this part sheweth the excellency thereof Hence Observe That the heart and affections of Christ uttered by his mouth is most sweet unto the Saints It is Christ himselfe that saith Out of the abundance of the heart the mouth speaketh and that which commeth out of Christs mouth is nothing but the opening of his heart and the unbosoming of himselfe unto his Saints it is God speaking his own affections through Christ unto his people this must needs be sweet and the sweetest when many of Christs followers left him he turnes to his Disciples and saith will ye also forsake me Peter answers for himself and the rest Lord whither shall wee goe thou hast the words of eternall life Joh. 6. 68. as if he had said Lord if wee forsake thee we forsake our owne happinesse our owne comfort The Spouse having commended the severall parts of her beloved she now addeth a generall commendation of him by saying He is altogether lovely He is altogether or all of him is desires that is most to be desired he is wholly delectable as if she should say I will not stand to prosecute every part but he is altogether from top to toe as we use to say amiable desireable and lovely he
the Pomegranate Tree if they were but budding forth as it were I went downe into the Garden of Nuts Christ maketh mention of going downe unto her he speaketh of a time past even that time which is mentioned in the former Chapter when he found her a sleep The Spouse is called a Garden I went downe to the Garden And here it is Translated The Garden of Nuts being generally so taken by the Hebrew Rabbies The word Egoz is not found in all the Scripture but in this place We may take it for those aromaticall Trees and fruits such as Christs Gardens are planted with Chap. 4. 12 13. and so it 's to be understood of that fruit which we call Nutmegs and the like Or we may take the words thus I came downe to the faire dressed Garden For Egoz which is taken to be the Nut may be derived of Gazaz which signifieth to cut or sheare And so it seemeth most fit to take it thus and it rather standeth both with the etimology of the Hebrew word and also most agreeable to the circumstance of the place because afterwards he mentioneth Vines Pomegranates and such like with which men are wont to plant their Gardens and not so commonly with Nut Trees which are not so much of account and estimation And so I say we may take it I went downe into the dressed Garden for by this speech may be understood all the cost and labour which the Lord bestowed upon his Vineyard by planting watering dressing and bestowing all manner of labour and cost upon it that it might be fruitfull In this the Lord shewed that he did not out of loathsomnesse and wrath desert from his Spouse but rather of a very earnest desire that he had to finish the heavenly marriage betweene them and therefore he comes down to make her as a well-dressed Garden Hence Observe That Christ doth not withdraw from his Spouse in everlasting displeasure but rather to manifest his everlasting love unto her Hence it is that Christ saith here I am come downe into my Garden he speaketh according to the manner of men who in the Summer time come to see their workes thrive and prosper so that it is as much as if Christ had said Thou shouldst not have been dismaid O my Spouse that I departed from thee for therein I deale but with thee as good Gardeners and Vine-dressers deale with Orchards gardens and vineyards who comming perhaps before the time of fruit to looke for fruit and finding none depart not for ever but till another convenient season when they may receive fruit So that Christ will not lose his lalabour and cost bestowed upon his Spouse owners of their gardens and orchards but he will come expecting fruit and making fruitfull as the following words doe farther hold forth where wee have the end of Christs going downe to his garden to wit To see the fruits of the valley and to see whether the Vine flourished and Pomegranates budded To see the fruits of the valley c. there had been much bestowed upon the Spouse to make her fruitfull and now Christ takes a view of her fruitfulnesse to see whether shew answered the labour and cost he did bestow upon her Fruits here properly meane the greene or first ripe fruits such as are come to maturitie at the beginning of the yeare or spring time so that after the cold stormie winter of darknesse ignorance and tribulation comes the chearefull Spring of grace and glorie in the Church But it is added The fruits of the valley The Hebrew word here translated valley signifieth a River or Brooke and a Valley also through which a River or Brooke did or might runne because men commonly plant there as in a place they take to be most plentifull and fruitfull so that the Church is scituate low as in a valley or streams where pools and streams of water are to make them fruitfull It was the custome of men in the hot easterne Countries to plant gardens and Orchards neere streames and pooles of water as wee may see in Eccles 2. 6. And Ezek. 31. 45. It followeth To see whether the Vine flourished and the Pomegranates budded Those that plant Vineyards and Orchards c. they doe not only looke to see the growth of their grafts and plants but also their fruits whether they were then ripe so he speaking after the manner of men did wait whether his Spouse were glorious in fruitfulnesse whereof he had forerunning signes even as the flourishing of the Vine and budding of the Pomegranates were tokens of the winter past and the Summer comming on which order Christ observeth Mat. 24. 32. So the whole sum of this verse is thus much that Christ visited his Church to this end to make her fruitfull and then comes expecting of fruit from her even fruits of union and communion Hence note First That Christ useth all meanes to make his Church a fruitfull Spouse For he doth visit her and plants her in the valley to wit in the midst of streames of living water Secondly note When Christ hath used meanes to make his Spouse fruitfull he expects fruit from her He come to his Spouse and doth observe the time even the time of springing when the Plants and Trees sprout and bud and their fruits begin to appeare for both the observations see Isa 5. 1 2 3. But notwithstanding Christ did thus expect fruit from his Spouse yet sometimes she is faulty and doth not answer Christs expectation and Christ seemes to tell the Spouse that by reason of her former sleepie condition there was no such flourishing of the plants as ought to have been as appeareth by the next verse VERS 9 Or ever I was aware my soule made me like the Chariots of Amminadab WEE may take these words to be the continued speech of Christ or as some thinke to be spoken of the Spouse If wee take them for the words of Christ the sense wil be thus Or ever I was aware or I knew not or wee may reade When I perceived not these things viz. the Vine to flourish and the Pomegranate to bud c. when I perceived not such a flourishing of plants as ought to have been then Christ puts in his helping hand as in the following words My soule made me like the Chariots of Amminadab My soule made me or my soule put me that is my loving affection and tender heart put me upon some meanes to help my people This manner of speech noteth an earnest desire and strong affections as my soule loveth Chap. 1. 7. and my soule hateth Isa 1. 14. My soule is joyful Isa 61. 10. And the like Christ hereby declareth with what earnest affections he was stirred up to awake and help his Spouse he doth not love to see her in a darke low condition but makes hast to comfort her which is expressed by the following metaphors My soule made me like the Chariots c. Made me like or set me upon
that they and their Kings had set their thresholds by Gods thresholds and their Posts by Gods Posts Ezek. 43. 8. As God hath his thresholds so man hath his thresholds also and man sets his thresholds by Gods thresholds that he may take hold of a forme something like the wayes of God that so he may shelter himselfe under it whilst he doth mischiefe to the Saints VERS 7 8. Tell me O thou whom my soul loveth where thou feedest where thou makest thy slocks to rest at Noone for why should I be as one that turneth aside by the flocks of thy Companions If thou knowest not O thou fairest among women goe thy way forth by the foot-steps of the Flock and feed thy Kids beside the Shepheards Tents THe Church having removed those Objections which might have been made against her shee now returneth unto her beloved and makes a third request unto him for direction in respect of the dispensations of Christ's Kingdome here on Earth that so shee may no longer be led out of the way by false Brethren but may be directed in the way of his worship and that shee may be under Christs government onely and injoy his Ordinances be fill'd more with divine knowledge and have more power to resist temptations and the like In these two Verses we have First the Churches request unto Christ her beloved Vers 7. Secondly Christs answer unto the request of the Church Vers 8. In Vers 7. we have First the Churches request unto Christ Tell me c. Secondly a reason of her request For why should I be as one that turneth aside c. In the Churches request observe First the amiable and sweet forme of words shee useth O thou whom my soul loveth Secondly the matter it selfe of her request and this is delivered in two things First her desire to know of Christ the place of his feeding Tell me where thou feedest Secondly to know the place of lying downe and rest in the heat of the day even when the Sun was come to the Meridionall point Where thou makest thy flocks to rest at Noone Secondly we have the reason of the Churches request and that is by way of interrogation for the more patheticall expressing First of the worthinesse of her Beloved Secondly of her sincere affection toward him accounting it an un reasonable thing to depart from him For saith shee why should I be as one that turneth aside by the flocks of thy Companions Tell me O thou whom my soul loveth c. Tell me or shew declare unto me the word signifies to declare a thing before hand so it is used in Psal 38. 18. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Coraminde biphil 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nunciavit indicavit I will declare mine iniquity David declareth before hand that he will declare his iniquity And in Zech. 9. 12. Even to day saith the Lord doe I declare that I will render double unto thee That is I doe before declare what I will doe for thee Also the word signifies to shew or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Anteceffor antistes dux praesul princeps declare very plainly with words and gestures and with signes of the body to declare with certainty and most directly And lastly it signifies to shew by example or going before as a Captaine or Conductor doth declare his mind unto his Souldiers by going before them and so shewing of them what they should doe So the sum of the Churches request is thus much Tell me O thou great Shepheard where thou feedest thy flock for I am ignorant of the place where and the time when thou feedest direct me goe before me to the place of feeding and repast Hence Observe First That it is no easie thing to find out the way of Christ The place is not always easie to be found where Christ walks for saith Christ Many will falsly say lo here is Christ or lo there is Christ Mark 12. 21. Sometimes the Church is driven into the Wildernesse Rev. 12. 14. Sometimes Christ hideth his face as in Cant. 5. 5. now by reason of all those sad occurences of the Church in respect of Persecution Temptation Darkenesse and sometimes the Sun of righteousnesse withdrawing his light the Church is far to seek in the things of Christ Secondly Observe The Church being ignorant her selfe of Christs wayes doth dilligently and earnestly seeke unto him for direction Thus we are commanded Seeke the Lord and his strength seeke his face continually Psal 105. 4. The Saints are described to be such as seek after God This is the Generation of those that seeke him Psal 24. 6. And let all those that seeke thee rejoyce Psal 40. 16. Wicked men are described to be such as seeke not after God Psal 52. 2. Psal 14. 2. And thus Moses tells the people of Israel Deut. 12. 5. Vnto the place which the Lord your God shall choose out of all your Tribes to put his name there even unto his Habitation shall yee seeke and thither shalt thou come They were to seeke the very place that God had chosen and come thither O thou whom my soule loveth Here we have the amiable lovely piercing form of the Churches request wherein shee expresseth the Character or Print of her souls affection toward her Beloved The Hebrew word Ahab signifies a vehement and ardent 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Amavit dilexit Gramatici notant verbam ahab dâ—ligendi esse ardens vehemens significare aliquid tenerum affectione plenum ut sit is diligens justitiam qui in ea sibi placet acquiescit eam exquirit persequitur Rivetus in Ps 45. 7. love so as to persue and seeke after the thing beloved So it is used in Psal 45. 7. Thou lovest righteousnesse that is Christ did earnestly pursue and follow after righteousnesse and he did as it were acquiesce or rest well pleased in righteousnesse he did take great delight in it My soule The soule is put for all the faculties of nature and for the uniting of all the affections whereby they goe forth most strongly Like unto this is the longing of the soule Gen. 38. 8. It is called the knitting of the soule I Sam. 18. 1. The delighting of the soule Isa 42. 1. And the waiting of the soule Psal 33. 20. And the rejoycing of the soule Psal 35. 9. So that this periphrasis is of greater force then if shee had said O my beloved So that by it is meant her unfeigned and ardent love with a longing desire to enjoy fellowship with Christ The soule is here by a Synechdoche put for all the Affections of the soule Hence Observe First A Christians love to Christ it is a collective or united love Christians love Christ with their whole soule and strength with all their affections and all their affections together As all the Rivers run into the Sea and meet in one Ocean so all a Christians affections however divided and branched out to