of her into his banquetting-house in heaven hereafter and mansion place of glory as we see Psal 84. 11. and 73. 24. Therefore let us strive to get this earnest and first-fruits else if we enter not in at the gate of grace on earth let us never think to enter in at the gate which may be called as Act. 3. 2. the beautifull gate of glory 5. Christ's love displayed over us here in this life is called a Banner which is used onely in warfare to shew that the state of his Church here on earth is militant and therefore she is exhorted and every true member thereof to put on the whole armour of God Ephes 6. 11. that they may be able to stand against the wiles of the devill and verse 18. praying and watching with all perseverance till they may say in the end I have fought the good fight and have finished my course 2 Tim. 4. or as the Prophet saies My warfare is accomplished Esa 40. 2. 6. Seeing a banner is set up over any place in token of the defence of that place and defiance to the enemy Christs love therefore being this banner over his own let us then above all things seek it earnestly with David Psal 4. 6. and then we may be sure of defence as he saies vers 8. and as is shown unto us Prov. 3. 24. Rom. 8. 31. 37. c. and give a defiance to all our enemies saying with the Psalmist Of whom shall I be afraid yea to death it self as Psal 23. 4. and 1 Cor. 15. 55. 7. Doth Christ display his love both to us and for so many comfortable ends and uses over us then let us be ashamed not to love him again ut totus nobis figatur in corde qui totus pro nobis fixus fuit in cruce and to display our love towards him that is to manifest the same by our obedience to his holy commandments 8. Last of all we see the happy estate of the poorest most afflicted and despised Lazarus who is a true member of Christ to wit that notwithstanding of their outward and visible estate they have the Lords love displayed over them and he banquets their souls with comforts unspeakable and glorious Vers 5. Stay me with flaggons comfort me with apples for I am sick of love Here is a wonderfull effect of these former things whereof she spake she compared Christ before to an apple-tree whose fruit was sweet to her taste and shewed that he brought her in into his banquetting-house or house of wine and his banner over her was love hereupon then she showes that her heart is so ravished with love towards him again that she is love-sick and ready to swound therewith and therefore cries out to be stayed with flaggons and comforted with apples The similitude then is drawn from a Virgin who is betrothed and through the vehemency of her love towards her future Spouse is love-sick and swoundeth In the words then we have 1 What she seeks 2 Of whom she seeks And 3 Wherefore she seeks First then she seeks to be stayed with flaggons having relation to the house of wine whereinto she was lately brought 2. To be comforted with apples having relation to the apple-tree whereto she had before compared him Therefore we must consider 1. what is meant by these flaggons and how she is stayed therewith and 2. what is meant by these apples and how she is comforted therewith First then flaggons are mentioned because at banquets wine was distributed and brought in by such as we see 1 Chron. 16. 2 3. Also by flaggons is understood by a certain figure of speech the wine contained in them as Luk. 22. 20. the Cup is taken for the wine contained in the cup and by this wine again in these flaggons is meant the cordiall comforts contained in the Gospell or Word of God and promises thereof that are onely able to cheer up a sick and dejected soul or wounded conscience as David clearly confesseth saying In the multitude of my thoughts within me thy comforts have rejoyced my soul Psal 94. 19. And again Vnlesse thy law had been my delight I had perished in mine afflictions This is therefore that soveraigne balme of Gilead those still and cooling waters whereof David speaks Psal 23. 2. and like that wine and oyle poured in by the loving Samaritan into the wounds of the wounded Israelite or that cheering liquor and flaggons spoken of here whereby the sainting soul is stayed from falling into desperation and powerfully comforted strengthned and established Likewise she speakes of flaggons to show wherein these comforts are to be found to wit not in that gilded cup of the Popes decretals and mens traditions Rev. 17. wherein onely is the giddy wine of spirituall fornication wherewith that Whoore of mysticall Babylon made drunk the indwellers of the earth but in the flaggons of the old and new Testament or written word of God which is that Pedum et virga spoken of by David Ps 23. 4. The two witnesses the two Olives and Candlesticks spoken of in the Revelation that stand before the God of the earth Rev. 11. 4. and that foundation of the Prophets and Apostles whereon the Church is built Ephes 2. 20. beside which if any though an Angell from Heaven should preach any other Doctrine of faith and manners Let him be accursed Gal. 1. 8. Next she desires to be comforted with Apples by which apples is meant nothing else but that which we shewd already is meant v. 3. by the fruit of the apple-tree which was sweet unto my taste and here with the fragrant smell whereof she desires to be comforted and so the same being both for taste and smell cordiall and comfortable whereby is given us to understand the excellency of Gods word and that it delights not only one of the spirituall senses of the soul but likewise all of them being light to the eye thereof musick to the eare thereof delightfull to the touch thereof sweet to the taste and comfortable to the smelling 2. By these flaggons or wine therein and by these apples the staying of her by the one and comforting of her by the other is likewise represented unto us the diverse operations of the word of God upon the godly soul strengthning the weake confirming the stronger enlightning the blind quickning the dead reclaiming the strayer guiding the ignorant resolving the doubtfull making wise the simple and many other operations which we may see Ps 19. and 119. and here staying them that are ready to fall comforting the languishing and as Ps 19. 8. rejoycing the heart sweeter also then hony and the Hony-comb 2. Having spoken of that which she seeks we come next to consider from whom she seeks so to be stayed with flaggons and comforted by apples where we find that the Church in this her soul-sickness speakes to her friends in the plurall number to whom are committed the mysteries of the Gospell to manifest and the
LOVES ENTERCOVRS BETWEEN The Lamb his Bride Christ and his Church OR A clear Explication and Application of the Song of Solomon By WILLIAM GUILD D. D. and Preacher of God's Word Ephes 5. 32. This is a great Mystery I speake concerning Christ and his Church Revel 21. 2. And I John saw the holy city new Jerusalem comming down from God our of Heaven prepared as a Bride adorned for her Husband LONDON Printed by W. Wilson for Ralph Smith and are to be sold at his shop at the Bible in Cornhill 1658. 7 To the right Honorable Andrew Ramsey Provost of Edinburgh Archbald Sydserf Robert Murray Archbald Ker and Alexander Helleburton Balies David Wilkie deane of Gild Frances Kinloch Treasurer and to the remanant of the Honorable Councell of that Citty Right Honorable IT is a wonderfull love that the Lord hath ever carried towards Man passing by the faln Angels not onely electing him before time creating him in time redeeming him in the fulnesse of time and preparing glory for him after all time but likewise in the manifestation of this his matchless love dealing therein so indulgently that he unfolds to us the highest mysteries that may be for our consolation in the lowliest termes and resemblances that can be for our instruction stooping downe so to us that we may step up to him and making earth to be as it were Heavens trenchman and that conjugall chaste love that is between the bridegroom and bride or the loving spouse and his dearely beloved to poynt and paint out in some measure that cordiall and matchlesse affection that without measure Christ carries to his Church so that the Lord demits himselfe so to our capacities for our easier admission to his heavenly mysteries that if sense have any power on the soul the same cannot want many constant instructers as if things below were made by divine providence beyond their ordinary use or course to speak out things above and to be like the steps of that Ladder which Jacob saw at Bethel by which from the earth the soul may mount to Heaven or like that Vessel full of all variety which in a Vision was let down to Peter that by things terrestriall the same may be instructed in things that are celestial A cleere instance whereof we have in this notable Song of Songs or sublime book of the Canticles wherein that great Lord and King of whom David speaks Psalm 45. and his glorious Spouse and Queen are to the life described together with that mutual holy and chaste love which each one of them beares to another The serious and sanctified meditation whereof as it requireth an elevated and heavenly disposed mind so it cannot likewise but ravish such a soul with spirituall ioy and comfort and inflame the same with a holy fervour of heavenly affection and a sutable care to expresse the same by a correspondent obedience of practicall action to be wished as the disposition of all faithfull Christians and for excitation whereunto I have taken these pains in unfolding as the Lord has inabled me the sublime Mysterie of this heavenly and mutuall intercourse of love communion and communication between Christ Jesus and his bride or spouse in her estate here by grace till at last she come to the full and uninterrupted fruition of himselfe in glory when all teares shall be wiped from her eyes and she shall enjoy that plenitude of ioy and perpetuity of pleasures for ever whereof the Psalmist speaks Psalm 16. 11. And which I shall wish to be the Lot of every faithfull Christian These paines then which I have taken in the unfoldingof this great and sublime mysterie I have dedicated to your honours which as it is a Song of Love so it may be a sign and signification of my Love and respect to yourselves and to that place the most eminent Citie of our Kingdome whose prosperity and dayly increase of all saving Knowledge and believing on that blessed bridegroom he described and of your spirituall union with him as his beloved wherein only stands true happinesse shall be the heartie and earnest wish of Your affectionated servant in Christ W. GUILD An Exposition of the Song of Songs which is SOLOMON'S CHAP. I. Verse 1. The Song of Songs which is Solomon's THis Book of holy Scripture has for the pen-man thereof we see Salomon the wisest of Kings for the matter the worthiest subject the mutuall love between Christ and his Church for the style the most sublime and pleasant being amorous and a song and for the speakers therein the most heavenly and excellent Christ Jesus and his Spouse The cause wherefore the holy Ghost represents this love and union between these two in all this Song by the similitude of matrimoniall conjunction is because in all other Londs of love or friendship there is not either so sacred a ground of so holy and particular intire affection nor such a communion of so deere things as hearts bodies and goods nor so strait a conjunction of parties becomming thereby one flesh not so durable for time being dissolvable only by death and the effect rather divine then humane God using men thereby but as instruments to propagate his Church Therefore the Holy Ghost being to represent unto us that which is otherwise in it selfe unconceiveable could chuse no fitter similitude then this affection and union matrimoniall Therefore also it is that in other places of Scripture the Church is called the Bride and the Lamb's wife Rev. 21. 9. and Ioh. 3. 29. our Saviour is called the bridegroom the Church his bride whereby is evident though this Bride and bridegroome bee not named by any proper names in all this Song yet that it is without all controversie that Christ and his Church are meant these things being attributed in this song to both to wit such beauty glory and excellency as far surmounts all other beautie glory and excellency in the world and to represent in like manner the spirituall and heavenly ornaments gifts which he bestoweth on her and the fruits of her love againe which she rendereth to him for the same here are reckoned up all the sweetest richest and most precious things that are in the world This book then in generall is a continued amorous conference between Christ and his Church for the most part wherein either they speake by way of a love-dialogue each to other or else encomiastickly and by way of commendation one of another And in particular to come to this Chapter 1 Wee have therein the generall title or inscription of the whole book contained in the first verse 2. We have the three severall parts of the chapter the first wherein the church speakes and which is supplicatory the first six verses after the second wherein Christ speakes and which is directorie ver 8. and the last where both speake which is mutually laudatorie in the last verses of the chapter In the generall title then and inscription of the
thy Love more then Wine the upright love thee After the Church's profession of her love to Christ because of the savour of his good ointments and comfortable graces as the nature of love is to be where its object is so she desires to be in a holy society and fellowship with him and insisting in his steps of a holy life by a holy imitation to follow after him as the Apostle did 1. Cor. 11. 1. which to perform being conscious to her owne weakness and inability of her self therefore she craves his powerfull aide and inabling help to draw her and so she promises to runne after him in the practise of a ready and cheerfull obedience In these words then we have to consider 1. what she suits and 2. to what end And in her suit we have to consider 1. the action and quality thereof 2. the reason and cause thereof and 3. the cords whereby the Lord drawes his elect Againe in the second to wit for what end which comprehends the duty we have 1. The persons who promises the performance of this duty 2. The duty it self or the thing promised and 3. the rule of the performance of this duty First then that which she suits is draw me which is not meant 1. Of a corporall but of a spirituall drawing 2. Neither is it of a violent drawing as sometimes this word imports as Act. 8. 3. and 21. 30. but a voluntary action with desire as here and delight as sweet musick is said to draw the eare to it and the fame of a Skilfull Physitian is said to draw many to him or as the loadstone by a secret vertue and power drawes the iron to it and as is said by the poet trahit sua quemqualut voluptas By this drawing then mans will suffers no Manichean coaction but by a heavenly influence and inflexion is sweetly bowed and made to comply to the Lords obedience and by the power of saving grace of nilling before is made to be willing There being in the text it self two strong arguments against any violent or Manichean coaction 1. because she desires to be drawne and such a desire proceeds not from compulsion but from a willing mind 2. upon obtaining her desire she promises to runne after him which showes a cheerfull alacrity in doing what she promises 2. The reason and cause why she desires to be drawne is threefold 1. Because of the way which is an ascent as the Psalmist showes Psal 24. 3. and therefore laborious and difficult to climb whereas of sinne it may be said with the Poet facilis descensus Avernâ— And as it is an ascent so is it a narrow and rough way needing therefore not onely help to draw us up but also a good guide and watchfull attending 2. Because of our weaknesse which in the best of Gods saints has kythed fra once the hand of divine grace whereof the Psalmist speakes Psal 73. 23. has left them never so little to themselves as we see in Davids fall and Peters denyall c. 3. Because also of that weight that hangs on whereof the Apostle speaks Heb. 12. 1. and so sore complaines Rom. 7. 24. as a draw-back and therefore showes what need we have of divine grace to be drawne forward 3. The cords by which he drawes his Church or any true member thereof in generall Hosea tell us Hos 1. 4. that they are the cords of love Therefore also sayes the Lord in Jeremiah 31. 3. I have loved thee with an everlasting love therefore with loving kindnesse have I drawne thee And in particular these cords are 1. By his Word as the Lord did Abraham when he called him from Vr to go where he should direct him or as our Saviour drew his disciples from their nets and receipt of custome to follow him 2. By his Spirit concurring with the Ministry of his word whereby at once Act. 2. he drew three thousand to believ and follow after him and which drawing is a fruit of Christ's assension and evidence of his eternall love 3. By his example of a holy life and by the example of his Saints conforme therefore Heb. 12. 2. We are willed to look to Jesus the author and finisher of our faith c. makeing him our parterne of imitation on earth as he is our patron for mediation in heaven therefore also for example of his Saints sayes the Apostle 1 Cor. 11. 1. Follow me as I follow Christ 4. By his benefits which he renewes evening and morning as his providence for us his protection of us his long suffering patience and the like beside his creating us redeeming us and calling us to the hope of glory c. all these being love-cords by which he labours to draw us 5. In the promise which she makes to runne after him upon his drawing of her which comprehends her duty we have 1. The persons who promise this duty and performance thereof set downe in the plurall We and so the singular in the petition draw Me in the promise of performance is changed into the plurall number we will runne after thee which is done to show 1. That though the Church be one in a cumulative consideration as one mysticall body yet it consists of many members in respect either of nationall Churches or individuall members all which wheresoever they be are obliged to this duty cheerfully and willingly to runne after Christ by a holy submission to the draught of his spirit and the imitation of his holy life 2. This is to show the efficacy of good example and the godlies excitation one of another to spirituall duties as if she should say Draw me and not onely I will runne after thee but others also by my example and incitation shall runne after thee as David sayes Psal 51. 13. when I shall know thy mercies I shall instruct others therein and men who are brought low as I am by my example shall â—lee sinne So sayes our saviour to Peter thou being converted confirme thy brethren Luk. 22. 31. therefore also the Apostle exhorts the Corinthians that as he followed Christ so they should follow his example therein 1. Cor. 11. 1. 2. The duty it self or thing promised is running after Christ a Christian life being therefore called a running in a race Gal. 2. 2. Phil. 3. 14. and 2. Tim. 4. 7. recommended to all in God's word 1. Cor. 9. 24. saying So runne that yee may obtaine promised by David Psal 119. 32. as by the spouse here saying I will runne the way of thy Commandements when thou hast enlarged my heart and practised by the godly ever as Paul professes of himself Philip. 3. and 2. Tim. 4. Which word of running in obedience to God's commandements as the way by his grace as our strength after his spirit as our guide and unto glory as the prize it hath or doth imploy these properties 1. That we must do the same cheerfully willingly and diligently or with alacrity as the Angels
do God's commandements therefore we pray Let thy will be done on earth as it is in heaven 2. We must performe our obedience zealously and with all our might even as those who runne a race bend the whole force and strength of their bodies to advance themselves forward as the Apostle professes of himself Philip. 3. 14. And as David stirres up his soule and all that was within him to praise the Lord Psal 103. 1. 3. Patiently as the Apostle exhorts Heb. 12. 1. Till the Lord call us to his eternall rest looking on Jesus the author and finisher of our faith and never fainting or giving over for any terror or temptation danger or discouragement crosse or calamity but patiently induring what may occurre in our way and to waite upon the Lord alwayes to whom this promise is made Isai 40. 31. But they that waite upon the Lord shall renew their strength they shall mount up with wings like Eagles they shall runne and not be weary and they shall walk and not faint 4. Constantly that is as 1 Cor. 9. 24. and Gal. 2. 2. So to runne as we may obtaine the prize being faithfull to the death that we obtain the Crown of life as we are exhorted Rev. 2. 10. This being the praise of Joshua and Caleb The promise that David makes Psalm 119. 33. And the Apostles practice 2 Tim. 4. 7. 3ly The Rule of our performance of this duty or He after whom she promises to runne is after Christ the precepts of his word for direction and the example of his life for imitation Therfore the Apostle would not simply say Follow me but with this restricton as I follow Christ he being only our absolute and perfect patterne Therefore as Gideon said to his souldiers As yee see me do so do yee so sayes he to all his As yee see how I have gone before you so follow yee for I am the way the verity and the life the way to walk in the truth to walk by and the life to walke unto which way if we keep we shall be safe from straying which truth if we believe we shall be free from erring and which life if we walk unto we shall be free from perishing Neither must this following after Christ be onely in active obedience but passive suffering as he did innocently patiently and persevering to the end as we are told Luk. 9. 23. And Heb. 12. 1. Observations 1. The Church first desires to be kissed with the kisses of his mouth and now she desires more to wit to be drawne that she may runne after him whereby we see the disposition of a Godly soule to be still covering more and more of the Lord 's gracious favours towards the same thirsting and hungring after more and more grace till at last her vessel be full in glory therefore it is said of the godly Psal 84. 7. That they go from strength to strength till they see God in Sion and with the Apostle Philip. 3. 13. Forgetting those things that are behind they reach unto those things which are before and never can say of grace as Esau said of his goods Gen. 33. 9. I have enough 2. We see the Churches humble acknowledgment of her owne weakness and inability to runne after Christ except she be first drawne by him as if she should say teque volens cursu non tamen apta sequi as our Saviour speakes Math. 20. 41. The spirit being ready but the flesh being weak which made that great Apostle confess of himself Rom. 7. 18. that to will was present with him but how to performe that which was good he found not and which much more may all others most truly and humbly confess 3. Notwithstanding of the sense of her own weakness and inability to follow or run after Christ yet she faints not nor therefore gives over but by prayer to him who accepts the will for the deed and who gives both the will and deed she desires to be drawn by him teaching us when we find or feel our own wants and weakness to performe any spirituall duty commanded or saving grace never to stay in that sight or sense but to go to him who is the full and over flowing fountain of all grace and is both able and willing to supply all our wants and support our weakness 4. In that she saies draw me we see the efficacy of saving grace as in Manasseth Pauls conversion and of those three thousand at one draught as it were of the Net of the Gospell by Peter Acts. 2. Which serves both to trye the truth of Grace in our selves which if it be true it will draw us from our former sinnes to the contrary practise of holiness As also this teaches us to despair of no mans conversion in Gods own time who can be soon drawn to God when ever the Lords saving Grace comes to the soul as Christ came to the house of Zacheus and as he drew Paul 5. In her promise to runne after him we see that grace is not given to his Saints in vaine as David showes Psal 119. 32. but for practicall use cheerfully and diligently to do the duties both of our generall and particular callings 6. We see likewise that our life here on Earth is a Race as the Apostle shows Philip. 3. 12. Wherein having turned from sinne and entred in the way of the Lords testimonies we must cheerfully runne our Race till we come to the end without fainting or giving over or so much as looking back like Lots Wife Gods Spirit being our guide men and Angels spectators God our Judge and the prize the Crown of Righteousness 7. We see that saying after thee that the right vvay then to run this Race is to follow after Christ and then vve may be assured to come to Christ by grace in glory but if vve nor not after him on Earth following the direction of his precepts and example of his practice we shall never come to him in Heaven 8. Lastly We see that the greatest perfection of a Christian on Earth is Christum sequi conatu et desiderio sed non assequi perfectione et facto as the Apostle shows 1 Cor. 11. 1. Phil. 3. 12. As also she contents not with the kisses of his mouth or to have her share and lay hold on the sweet promises of his word but also she desires in the performance of all holy duties to be drawn after him and to be inabled to practise the precepts of his word and what is recommended to her in the pattern of his holy life far contrary to the custome of many who would be kissed with the kisses of his mouth but regard not so as they ought the draught of grace vvith the vvord and the follovving of him in a holy practice of life and good vvorks The King brought me into his Chambers c. From petitioning of favours to be received she comes to the acknovvledgment of favours already received and vvhat
merâ—… us that we are so in his eyes but from his free and undeserved Love as he showes Ezek. 16. 8. And the way to have the assurance of this love sealed up to our consciences for our joy and peace is to study holiness by which we only come to happiness 3. Seeing he specially looks unto and delights in faith which is to the soul like the eyes of the dove Let us seek after it earnestly and for the increase thereof both in the Christian and conscionable use of the means and by servency of prayer c. Verse 16. Behold thou art fair my beloved yea pleasam also our bed is greene Here the church returneth the praise of beauty to him who had in the former verse ascribed it to her as if she would say that he is rather only worthy so to be called being so 1. Originally and from himself 2. Effentially whose effence is holiness 3. Perfectly without any defect and 4. Unchangably from eternity to eternity and 5. Eminently above all without match and infinitly beyond all without any measure Next not contented to call him fair she calls him also pleasant or comly as having seemly proportion with the brightness of colour which makes up the perfection of beauty which perfection our Saviour has 1. In respect of his divine nature in that regard being beauty and holiness it self 2. In respect of his Humane nature Ps 45. 2. as fairest amongst men 3. In respect of his perfect Innocence without all spot 4. In regard of infused graces without any measure on earth and 5. In respect of the fulness of glory above all creature which he has in the heavens unto which praise he prefixes an Ecce to show that this his beauty is such as it invites in a manner all men and creatures to behold the same Therafter she subjoynes the praise of his Bed next to his Person where we have to consider 1. What It is and consequently what she is 2. Whose it is and 3. Of what quality it is First then the bed between the bride and bridgroom is the place of procreation and whereby is shown that although the Church be a pure Virgin yet she is also a mother as the virgin Mary was both and as she is expresly called Gal. 4. 26. and described so to be Rev. 12. 2. â—…ringing forth children to her Heavenly husband procreated by the Immortall seed of his Word and nourished upon her breasts of the new and old testament by that sincere milk of the word whereof Peter speaks unto eternall life 2. This bed is called by her our bed signifying thereby that by her communion with Christ she became fruitfull both in progeny of children by the new birth of regeneration and by the practice of good works and fruits of sanctification As also that in the forenamed work of spirituall procreation with her externall Ministry the Lord must ever concurre and co-operate by his divine Efficacy for Paul plants and Apollos waters but the Lord gives the increass as we may see Act. 16. 14. 3. The quality of this bed is this that it is called greene whereby is signified the flourishing in all ages and ever fresh springing up of these goodly olive plants and children spoken of both by the Psalmist Ps 92. 13. and Prophet Isay 61. 4. which she bringeth forth to her Heavenly husband of whom she may say as Leah said of Gad in every age that a troop cometh and of whom also it may be spoken as Ps 92 14. That she shall still bring forth fruit in her old age to the worlds end and shal be fat and flourishing Observations 1. Here we see the Churches Retribution of praise to him of Heavenly beauty to whom only and most properly the praise thereof is due and this she does in token of true thankfulness which for every gift and assurance of Gods favour we should not cease in like manner to offer to him daily to whom the same is due 2. We see that this bed of Christ and his bride is ever green and shal be to the worlds end like Moses bush fruitfull in all ages and therefore shall never fade nor the ports of Hell shall never prevaile against it to hinder the birth of that man-child Rev. 12. or production of those who are endued with Masculine strength to resist Satan and stand for the truth Verse 17. The beames of our house are Cedars and our rafters of Erre Before was the praise of the place of procreation of Gods children followes now the praise of Gods house the place of their education where we have to consider 1. What is meant by this house and why the Church is so called 2. What are the parts thereof here mentioned and 3. What is the matter thereof from which it is commended and 4. Why she calles it our house First then by this house is meant the Church called Gods House expresly 1. Tim. 3. 15. Heb. 3. 6. Eph. 2. 22. and 1 Pet. 2. 5. For these ensuing reasons 1. For inhabitation because there the Lord dwells as he promised Ero vobiscum And we see Rev. 2. 1. Numb 5. 3. Psal 80. 1. 9. 11. Joh. 14. 17. Eph. 3. 17. Rev. 18. 9. 11. 2 Tim. 1. 14. and 1 Ioh. 2. 17. 2. For decoration with saving graces and diversity of edifying gifts as a man adornes his House with sundry sorts of ornaments 3. For delectation whence he gives his Church here so many goodly titles importing the same 4. For domination in a speciall and gracious manner ruling therein But herein is a great disparity between His house and others 1. He is both owner and builder of this 2. He is both builder and buyer 3. The stones whereof this house is built are living 1 Pet. 2. 5. 4 As he is the builder so himself is both foundation and corner-stone 5. Himself is the indweller and no other by elocation as some are 6. He is ever present in and with his House and 7. No time can make this house decay no fire consume it nor storme overthrow the same Secondly the parts of this House here mentioned are beams which are strong and laid in walls as we see ordinarily in buildings and rafters which are lesse in quantity and for another use and whereby are understood the diverse office-bearers and other members of the Church of Christ Some stronger as those Gal. 2. 9. who are called pillars and upon whom the weighty burden is incumbent in church or common-wealth And others againe weaker gifted or graced and in meaner and more private stations as we see in the parable of the talents some having more some fewer and some but one talent and who had most having most to count for and who ought not despise those who had fewer neither those who had the fewest to envy with an ill eye such as had most but to be carefull to gaine proportionally Next as the beams are made strong not for themselves but for the
daughters of Sion who have received the eye-salve of the spirit to discern spirituall things and are like Ezekiels wheels full of eyes Ezek. 1. 18. They are called upon only to behold this spirituall sight and to these only the promise is made for Blessed are the pure in heart sayes our saviour for they shall see God 3. The daughters of Sion are called forth to behold Christ the true Solomon as a king crowned with the Crown wherewith his mother crowned him where we have first to consider who is meant here by his Mother and 2. What is this crown and how he is crowned so by her First then we must understand that Christ has a naturall Mother to wit the Virgin Mary who was his mother according to the flesh as also he has a mysticall mother which is his Church who in a divers respect is his sister as he calles her Cant. 5. 2. His spouse and his Mother here 1. In estimation and affection because he so esteems and loves his Church and those who do the will of his Father as his very Mother as he showes and calles such Matth. 12. 50. And 2. Because by the Doctrine of faith the pastors of his Church as by an Immortall seed they conceive and bring forth Christ in a manner in the hearts of his elect Gal. 4. 19. As the Apostle testifies saying My little Children of whom I travell in birth againe untill Christ be formed in you for which cause also the Church who is described by that woman in the Revelation who was great with child is said travelling in birth to have brought forth a man child who was to rule all nations with a Rod of iron who was caught up to God and to his throne which is competent onely to Christ This mother then is said to set a crown on Christs head which is a signe of dominion and victory as we see Rev. 19. 11. When her true and faithfull members acknowledge his sole and only Soveragnity over them and submitts themselves to be ruled and governed by him alone and no other but their king and Lord Jesus to lord over them or have place in their hearts whereas on the contrary those who give place to Satan sinne or their own corruption their servants and subjects they are whom they obey these take the crown as it were from off Christs head and say he shall not raigne over us Psal 2. and puts it upon Satans head and puts only in Christ's hand by way of derision as it were with the Roman souldiers an empty reed for a scepter and crown him with a crown of thorns and while they say in word Let thy kingdome come they show in deed that they desire that it depart from them and therefore they shall hear a sentence of a dreadfull departure from him when they who crown him here as the true members and subjects of his kingdome of grace shal be crowned hereafter with the crown of glory And indeed great reason is it that his Church and all godly soules should thus crown Christ Jesus as their king and only Lord here for 1. In our creation as is shown Heb. 2. 6 He crowned man whom he made little inferior to Angels with glory and honour and set him over the works of his hands 2. In the work of our Redemption he crowned our nature by assumption thereof to his divine nature advancing the same highly above angells in that Hypostaticall Union on earth and now much more in glory and at the right hand of the Father in the heavens 3. As he showes by his Prophet and Psalmist Psal 103. 4. in the work of justification and remission of sinne and delivery from destruction he crownes us with loving kindness and tender mercies 4. In the work of Sanctification as he speaks by Ezekiel of his church Ezek. 16. 12. He put a beautifull crown upon her head even that beauty of holiness whereof he speaks Psal 110. 3. 5 For our use and comfort of this naturall life on earth as David sayes he crownes the yeer with his goodness and his paths drop fatness Psal 65. 11. And 6 In the work of glorification he hath laid up for all his own elect a crown of Righteousness glory and life everlasting 2 Tim. 4. 8. 1 Pet. 5. 4. Rev 2. 10. 4. The time when he is said to be crowned is the day of his espousal's and of the gladness of his heart so that when a faithfull soul acknowledges Christs sole and supreame soveraignity over the same and wholly submits it self to his ruleing and government then and thereby is it espoused as a chast Virgin unto Christ Jesus as the Apostle shewes 2 Cor. 11. 2. And so at one time as it were it crownes Christ and is espoused to him and as this is the joy of the Angels so is it the joy and gladness of his heart who is Lord both of men and Angels proceeding from that love that he has to mans salvation and whom nothing at any time did so contristate when he was on earth as the stubborness of wicked sinners who would not be reclaimed as he shewd when he wept over Jerusalem and so grievously complained Observations 1. We see that the daughters of Sion are called upon to go forth to behold king Solomon and his glory The cause then that so few see Christ the true Solomon in his spirituall glory beauty and Majesty and be inamoured with him to seek after him and delight in him is this they have never learned to go forth out of themselves renouncing their own righteousness will and corruption 2. The eye whereby Christ in his spirituall glory is only seene seeing it is faith and if we look upon him in his ordinances with a carnall eye we will as Herod did set him at nought Therefore if we would see him either here to our comfort or hereafter in glory let us seek after faith and the eye-salve of the spirit by servent prayer and frequent use of the meanes whereby it is obtained 3. Seing Christ is a king and our king ruling and protecting us let us do the duties of loyall and obedient subjects to him and seeing we should crown him here by acknowledging his soveragnity over us and submitting our selves to his rule and government let us not defraud him of his crown-right here as we would not justly be defrauded of that crown of glory which he has at the Fathers right hand Heb. â—…9 and is to give to all those who love and obey him hereafter 4. Seeing faith and obedience make such a spirituall sibness to Christ that his church and her true members are counted his Mother and Spouse therefore hereby being so highly honoured let us all strive to have faith in a good conscience as Manna was laid up in a golden pot that so we may attain to this high advancement and all these comforts that results there-from 5. As the submission of the soul and espousals by
Apostle more then a conquerour Rom. 8. 37. 3 Her feet are shod with shoos as the people of Israel were injoyned to be Exod. 12. 11. To show that she must make for a journey which the life of all the godly is here yea as the Angell said to Eliah 1 King 19. 7. Which is a great journey to go to wit from earth to heaven or the Egypt and wilderness of this world to the heavenly Canaan and 4. Her feet are shod with shoos Ne terrae adhaereant Col. 3. that her feet or affections cleave not to the earth as their's do who like the kings of Sodom and Gomâ—rrah that fell in the vale of Siddim Gen. 14. 10. Where were slimy pits in their affections in like manner are intangled with the tough slime of Mammon and are made thereby to fall into many temptations Lastly the joynts of her thighes which make her motion in walking are said to be like Jewels the work of the hand of a cunning workman signifying thereby how precious in Gods sight like a Jewell well set in Gold are her straight steps and orderly walking in the paths of righteousness beseeming the Gospell wherewith she is shod and so as she is glorious within by saving grace in her heart so is she likewise without in the actions of her life shining like Jewels by her good works as our Saviour exhorts Matth. 5. Or like the wise virgins Lamps which were burning and shined Matth. 25. Observations 1. Seeing Christs church is called a Prince's daughter yea his who is Prince of princes and King of Heaven and Earth that the dignity of a Christian by his new birth is so great this should move every one to seek to attaine thereto and to repentance which is the paines of the new birth and all other evidences thereof 2. So in like manner Let us cary finding that we are born a new as our conversation may be suteable thereto and disdaine to be a base slave to sinne or a drudge unto Satan 3. Seeing the gospell and preparation thereof must be these shoos spoken of which maks our feet beautifull it must not be in our head only by knowledge nor in our heart by affection but also on our feet in practice and walking agreeable thereto 4. Seeing these shoos spoken of which we must put on upon our feet makes them and all our walking in them so beautifull pleasant and acceptable to God let us daily when we put on our other clothing put on likewise these shoos on the feet of our affections and make the power thereof be seen in all our outward actions 5. Whereas the joynts of her thighes are compared to Jewels as the godly themselves are called by the Prophet Mal. 3. 17. We see how acceptable and precious in the Lords eyes the wayes and holy walking of the godly is and therefore like the wise merchant Matth. 13. 45. now carefull we should be to get this Jewell of grace which makes our walking and holy wayes to be so accounted Vers 2. Thy navell is like a round goblet which wanteth not liquor thy belly is like a heape of wheat set about with Lillies Here she is praised not only from her former holy stedfast walking in the Gospell and obedience thereto as a daughter herself but likewise from her propagating the same as a Mother to others and therefore so compared here First concerning her children in her womb and thereafter nourishing them being borne upon her two breasts wherefore 1. Her navel under which the child lyes and is nourished in the womb is compared to a round goblet which wants not liquor signifying thereby her fulness of the blessing of the Gospell of grace 2. Her fertill belly is said to be like a heap of wheat â—ull of that goodly graine and holy seed who are the regenerate called here wheat as onely fit for the Lords garner Matth. 13. 25. And being such as the good husbandman sowed in his field are not like the wicked tares which the envyous man sowed fit onely for combustion And lastly this her fertill womb is said to be like a heap of Wheat compassed with Lillies signifying that the fruit of her womb whom she brings forth plentifully are all beautified with holiness in which respect we see the godly in this song frequently compared Observations 1. It is not enough to be holy our selves but so farre as we can out of a holy zeal to God and a charitable respect to our neighbour we should labour to gaine and begeâ— as it were or bring forth others to Christ and as Andrew brought Simon his brother and Philip Nathaniel Ioh 1. so each one to count it his greatest happiness and espccially pastors how many they may bring unto Christ and thereby enlarge his kingdome and add daily to the communion of Saints 2. The regenerate are compared here to a heap of wheat which is 1. The noblest grain of any 2. Nourishing and prositable 3. Indures that in winter which no other grain does which is sowne 4. Is solid and not like the chaffe but abides the winnowing and lastly is appointed for the garner when the chaffe is dissipate and the tares are burnt in the fire Theresore let us hereby try if we be such 1. Partakers of the new birth which onely and truly nobilitates 2. If our words and actions nourish and edifie 3. If we can patiently indure trouble or affliction 4. If in tryalls like Job we constantly adheare to the Lord and resolve to cleave to him although he should kill us Then we may be sure that we are true wheat having solid grace in our hearts here and appointed for the Lords garner and mansion place of glory hereafter Vers 3. Thy two breasts are like two young Roes that are twinnes Of these words we have formerly spoken Chap. 4. 5. Vers 4. Thy neck is as a towre of Ivory thine eyes like the Fish pooles in Heshbon by the gate of Bathrabbim thy nose is as the towre of Lebanon which looketh towards Damascus This comparison also doth not much differ from that former chap. 4. 4. Where he sayes thy neck is like the towre of David saving that as there he showes the strength of true Faith for over-coming temptations and therefore addeth which is built for an armory so here he showes the beauty stedfastness and holiness of faith and therefore compares it to a towre of Ivory Next he sayes that her eyes are like fish pooles in Heshbon by the gate of Bathrabbim which Heshbon as we read Numb 21. 26. was a famous and fair City where Sihon king of Heshbon sometimes dwelt which had fair fish-pooles or ponds in it and which the Reubenites after did possesse Numb 32 33. This gate also Bathrabbim was a gate by which the greatest concourse of people entred in and went forth for which cause the same was so called Bath being as much to say as the daughter and rabbim of many her eyes then
whole book we have first the Title it selfe or sort of writing to wit a Song 2 The excellency thereof a Song of Songs so called after the Hebrew phrayse as one would say A song that excelleth all other songs as our Saviour is called Rev. 19. 16. the King of kings and Lord of lords 3. The Author or rather penman thereof which is Solomons First then it is called A song and men use to sing for joy as we see Jam 5. 13. and Ephes 5. 18. Exod. 15. 1. Judg. 5. 1. c. And indeed the ground of the greatest joy that a christian soule can have is this that Christ Jesus hath vouchsafed to be joyned in such a straight and spirituall Union with man that he hath maried himselfe to his Church she to be his Bride and he her Bridegroome and wherefrom flowes such a communion of good things to her which the heart cannot conceive enough nor the tongue expresse Next it is called for excellency a Song of Songs as excelling all others so that it may be said of it as is said of the vertuous woman Many daughters have done worthily but thou exceeds them all the same being of the most excellent subject the most excellent persons and the most excellent and pleasant manner of Setting downe the same Thirdly the author or rather penman is Solomon who was a type of Christ and whose marriage with his Queen spoken of Psal 45. was a type of this spoken of here between Christ and his Church and who wrote this song as he was a Prophet and as Peter shews us not of the will of man but as he was moved by the holy Ghost 2 Pet. 1. 21. and therefore is not carnally to be understood but in a spirituall and a holy manner Observations 1. Seeing that this Song is so highly praised as to be called the Song of Songs Let us have the greater care to attaine to the true understanding thereof digging as it were in this excellent field to find out the treasure of true comfort and wisedom that lies hid therein 2. Seeing that it was written by Solomon as a Prophet and penman onely of Gods Holy spirit and therefore is not the word or wisedome of man but of God therefore let us reverence and receive it accordingly Verse 2. Let him kisse me with the kisses of his mouth for thy love is better then wine HEre the Church begins the Dialogue In which words is 1. her petition to her beloved and 2. the reason thereof subjoyned thereto Her petition then is Let Him kisse me with the kisses of his mouth according to that allegory under which the whole song is written as betrothed lovers do by kisses expresse their love one to another even so here the Church betrothed to Christ as a bride desires his comfortable fellowship and expression or assurance to her soule of his tender affection As for kisses we reade of sundry for sundry ends and signifiing sundry things in Scripture for 1. there is a kisse of Salutation 1. Sam. 20. 41. 2 There is a kisse of Valediction Ruth 2. 9. 3 There is a kisse of reconciliation 2 Sam. 14. 33. and Luke 15. 20. 4 There is a kisse of subjection Psal 2. 12. 5 There is a kisse of religious adoration 1. King 19. 18. 6 There is a kisse of approbation Pro. 20. 24. 26. And 7. there is a kisse of love and affection as Gen. 45. 15. Seeing therefore that she speakes here of kisses in the plurall number the kisses that she meanes are these two specially of Reconciliation and Affection to the which may be added the third of Approbation which is the sweetest of all when he shall say Come faithful servant and enter into thy masters joy And of this kisse is she most desirous as we may see Rev. 22. 17. In like manner we must understand that there is mention made here of kisses in the plurall to shew that she had need not only of one act of mercy in pardoning being reconciled or kything his free love to her but of many acts of his mercy and love because of her many times and daily sinning against him and of many new supplies of his grace to her soul in respect of her spirituall and many decayes and necessities whereby when she hath gotten faith and the like saving graces she hath need to pray and confesse Lord I beleeve but Lord increase my faith and when she hath gotten â—ood to her soul to say as they said John 6. Lord evermore give us this bread Neither is it superfluously added with the kisses of his mouth 1. Because by his mouth opened in holy Scripture he gives as it were this kisse of reconciliation while as to every penitent sinner and beleever in the blood of Christ absolution from their sinnes and reconciliation unto God is pronounced and as it were by the keyes of the kingdome of heaven the same which was shut before against them is now opened unto them 2. Because by his mouth likewise opened in holy Scripture Faith is begotten in the heart as the Apostle saith Faith comes by hearing and hearing is of the word by which saith the comfortable promises of remission and reconciliation are applied to the soul of every penitent beleever as it were Christs lips kissing their souls and whereby he speakes peace to his Saints as Isay 57. 19. and seales what is said in his word and saies to their soules that he is their salvation And 3. because by the Sacraments annexed to the Word and by the testimony of his Spirit the remission of sinnes and reconciliation with God through Christ and his singular love to us is sealed up and assured as the Apostle tells us till the day of our full redemption Ephes 4. 30. But before we get these kisses of his mouth Bernard tells us that with Mary Magdalen we must begin at the kisses of his feet and bedewing them with our tears we must expect his bedewing our souls with the word of Comfort And therafter also when we have gotten the kisses of his mouth as Josephs brethren got when he discovered himself to them Gen. 45. 15. We must also kisse the Sonne as we are exhorted Psal 2. with the kisses of homage and subjection and not suffer any other ever to Lord it over us But without naming him Why saies she let him kisse me I answer after an usual phrase of scripture speaking of persons supposed to be notably known as Psalm 87. 1. and John 20. 15. she showes you that Christ being a common Saviour to all Luke 2. 10 therfore she presuppones that he should be known by all Observations 1. Out of this holy and Heavenly desire of her's while she is on earth yet having her heart on him and the desire of his love and Love-tokens who is in Heaven we see what is the disposition of the godly like Jacobs Gen. 32. Moses Heb. 11. Davids Psalm 4. or others And how
the Rod of the Aegyptians â—orcerers when they were turned into Serpents even so it mortifies in us that self-love which is an enemy to salvation and the love to sinne to the Mammon of iniquity and all the inordinate affections which by the Apostle we are commanded to mortifie Colos 3. 5. 5. As this love to Christ procures so many good things to the Elect while they are here so likewise as we see 1 Cor. 2. 9. it procures unto them such good things hereafter as the eye hath not seen nor the ear heard neither entred into the heart of man which God has prepared sayes the Apostle for them that love him 6. As this love which these Virgin-worshippers carries to Christ procures such good things both temporall spirituall and eternall to themselves so in like manner the Lord himself declares what thereby they procure to their posterity to it as he sayes Exod. 20. 6. mercie to thousands of them that love him and keep his Commandements Last of all we have to speak of the Motives which may the more forceably induce and perswade to this love of Christ which are these 1. Equity therefore saies the Apostle 1. Joh. 4. 19. we love him because he has first loved us and that with such a matchlesse love as justly there may be put upon it that non sicut which is upon Christs sufferings Lam. 1. 12. so that we may now say if we ow our selves to him because he not only gave us to our selves in the first work of creation but being lost thereafter he restored us in the work of redemption being therefore so given and thereafter restored we ow our selves to him by a double Obligation but in respect that he not only restored us but also gave himself for us What can we render to him for that benefit for although we should be able a thousand times for that benefit to give our selves yet what are we to our Lord 2. Necessity should perswade us for else he that loves no Christ incurres that curse whereof the Apostle speaks 1 Cor. 16. 22. so that as he sayes a necessity is laid upon me and wo to me if I preach not the Gospell so may one justly say a necessity is laid upon me and woe to me if I love not my Saviour 3. The excellency of him whom we love should move our hearts thereto in whom there is 1. beauty unspeakable as the spouse shows and sets it forth Cant. 5. or what is most pleasant to the Eye of Faith and spirituall senses of the soul 〈◊〉 Unspeakable bounty in re et spe or what is profitable for this life or the life to come 4. The sweet savour of his Oyntments which come from him whereof we have spoken which makes the Virgins love him and showes the difference between Gods love to us our love to him he loves us as Hoseâ— speaks freely Hos 14. 5. and not for any thing in us or can proceed from us as Ezekiel showes Ezek. 16. But we do not so love him for our love is procured by that which we find in him as in Sampsons dead Lyon Hony was found and for that which comes to us from him as the cure that came by the diseased woman of a bloudy issue from our Saviour Christ Observations 1. Where ever Christ is he is not alone without sweet Oyntments Which as has bin said are the graces of his holy Spirit which he bestowes on that Soul wherein he comes to dwell and which by that unction he makes a Royall Priest wherefore let us try our selves hereby if ever Christ yet came to our Souls or that Salvation as to Zacheus came to our houses if we have gotten of these sweet Oyntments and that grace be most savoury to us else if the Spirit of Christ be not so in us we cannot plead but that we are reprobates 2. These Oyntments are called his for the reasons forenamed which teach us 1. from whom in our spirituall wants we should seek as he teaches the Church of Laodicea 2. in what humility we should possess any gifts or graces that God hath bestowed upon us remembring that of the Apostle what hast thou which thou hast not received And 3. the sanctified use which we ought to make of them to wit to God's glory who is the giver and his Churches good like the faithfull servants who gained with their Talents 3. Where ever these good Oyntments are they give a delightfull and fragrant smell both to those who have them and to others like Mary Magdalen's box of Oyntment that perfum'd the whole house who see our light to be shining will glorify God our Heavenly father and as a good smell drawes to it so the good smell of a Holy life will draw others to the love of our profession besides that it will seal up to our selves our own Election and make us smell sweetly in the Lord's Nostrils 4. Where ever true grace is in the soul there is a high Estimation of the meanes of grace or ministry of the Word the preaching whereof is like Oyntment poured out fragrant and Odoriferous for how sweet is it to a Soul sensible of its own misery and God's mercy to hear of Christ natures offices merits and benefits even as God's word was to David sweeter than Hony and the Hony comb Wherefore let us try if we have true grace by our love account of and carefull resort to the meanes thereof 5. The sweetness that the Elect soul finds in Christ and his graces makes them to love him againe So that where a soul loves not Christ with such a love as has bin spoken of it is a Token that it never tasted of true saving grace nor is it marvell that those that savour only the World and delight in the uncleane lusts of the flesh or to be ever wallowing in the filthy puddle of sinne that they smell not the sweetness of these good Oyntments nor for the savour thereof that they love not Christ 6. These who love Christ here as the true members of his Church are called Virgins because of their worshipping him as is said purely according to his word and keeping themselves free both of the spirituall whoredome of superstition and Idolatry as also from the uncleanness of a wicked life and conversation of which whosoever are guilty brag or presume as they will as the Romanist do they are not the true Church and Virgin spouse of Christ 7. If the Virgin-spouse of Christ love him so for the savour of his good Oyntments here on earth which are but the earnest and first fruits of what she is to receive hereafter in the Heavens O what cause shall they have to love him more dearly and fervently when after grace here they shall be translated to glory and fullnesse of joy hereafter Verse 4. Draw me we will runne after thee the King hath brought me into his Chambers we will be glad and rejoyce in thee we will remember
what we aske because we have found by experience the Lords goodnesse in by-gone favours bestowed upon us 2. Out of the style of King we see first the Churches dignity whereunto by grace she is advanced her blessed bridegroome who has freely loved her as Hosea speakes Hos 14. 5. and espoused her to himselfe as Ezekiel showes Ezek. 16. Not being one of a low degree but royall dignity and as Assuerus did poore captive Esther promoting her to be his Queen as she is called by the Psalmist Ps 45. 9 Gloriously crowned and richly clothed as she is described both by Ezekiel in the old Testament and John in the new Rev. 12. 1. 3. Is Christ our King then as this showes the Churches dignity so it showes our duty as it is said Psal 45. 11. He is thy Lord and honour thou him so let us therefore reverence Him as our King obey Him as our king and love Him as our King 4. This bringing of her in into his Chambers has been shown to be by the conduct of his spirit which teaches us when ever we come to the place of his Publick Worship to heare his sacred Word and the Mysteries of the kingdome of Heaven opened unto us that sense and sanctified knowledge may be wrought thereby Let us implore the aid of his blessed Spirit and that eye-salve spoken of Rev. 3. that by his Spirit we who otherwise are unable to enter may be so brought in into these privy Chambers of his and admitted to that accesse which none are admitted to but such as are so brought in by him And let us not marvell that others that heare as well as we yet know not the power of the Gospell nor are taken with such love and admiration but remember Quis te discrevit 5. Whereas it is said We will be glad and rejoyceâ— we see that Gods people are not a sullen and Melancholious people but a joyfull company yea having more joy then the joy of worldlings and greater or better cause to be joyfull then they As also can rejoyce in that wherein they cannot to wit in the midst of mourning and of trembling as Psal 2. and of sharpest persecution as Acts. 5. 41. and in the flames of fire as the Martyrs have done and the three Children therfore are much mistaken by the blind worldlings 6. The Churches rejoycing is in her Saviour in te laetabimur then neither do the godly rejoyce in things worldly wheron she tramples Rev. 12. and suffers them not to ascend to her heart nor yet in her own merits or such like but only in the Lord. 7. That which she professes she will remember is his love wherein we learne the best and sanctified use of our memory is our sinnes as Psalm 51. and Christs love delivering us from them O then if they were so exercised 8. The comfortable fruit of this remembrance is farre greater cheerfulnesse to the soul then that of the most delicious Wine can be to the body all other things in the day of temptation chiefly death or distresse in comparison of this remembrance and assurance of this love being but like Job's comforters 9. Where the Lord's love which is remembred is first and then it is said that the upright by way of retaliation as it were love him we see that the Lords love is productive of ours and the greatest assurance we can hav that he loves us is that we love him Let us then labour to have the Lords love setled in our hearts and when we find it ascribe it to the right originall 10. If the upright only love Christ then where there is no uprightnesse in the heart nor righteousnesse in the life but hypocrisie and crooked walking pretend what they list there is no love of Christ there Verse 5. I am black but comely O ye daughters of Jerusalem as the tents of Kedar as the Curtaâ—nes of Solomon Hitherto has bin the Churches first speech to Christ testifying her faith and love to him now followes her Apologetick speech to her fellow-members the daughters of Jerusalem against the scandall which they either had taken or might take by reason of her affliction or infirmities whereunto she is subject in this life and whereby like one scorched vvith the Sun she was some-what black and therefore it might seem strange or improbable that so great and glorious a King should espouse to himselfe so black a Bride and show such an affection towards her whereof lately she had spoken To which Objection she answers that though she was blackish for so signifies the Word in the originall being a diminutive yet she was comely her blacknesse being only in the colour of her skinne and accidental by reason of her Sun-burning or her external estate under persecution but her comelyness was native in the lineaments of Gods image drawn on her Soul and proportion of the New man which she hath by her new birth in Christ and whereby like the Kings daughter she is all glorious within which inward comliness and spirituall beauty is that which they should more look upon and regard rather then her externall afflicted estate or her infirmities whereby she seems to be blackish Thereafter she uses two comparisons the one to show how she is black the other how she is comely the first is like the tents of Kedar the other is as the Curtains of Salomon of both which we shall speak hereafter The Words then containe these three things 1. To whom she speaks 2. What she speaks and 3. How she illustrates her speech First then these to whom she speaks are called daughters of Jerusalem by which is meant the Catholick Church which the Apostle Gal. 4. 26. calls the Mother of us all In respect whereof and relation whereto all particular or nationall Churches are daughters and amongst themselves Sisters as they are called Cant. 8. 8. Yea are all individuall true members though weak and like these ready to be scandalized are brethren or Sisters amongst themselves in like manner First then we may have to consider wherefore the Church both here and frequently else where is called and compared to Jerusalem Isa 62. 6. Revel 21. 2. 1. In regard of Signification for it signifies as much as to say a vision of peace and indeed this is only to be seen within the bosome of the Church to wit peace with God peace of conscience peace with the Creatures and peace amongst themselves who are the true members thereof for which every one should pray as Psal 122. 7. and make their practise conforme as we see was that of Abrahams Gen. 13. 8. and as is recommended to us Psalm 133. 1. 2. In respect of Seperation and Election for the Lord made speciall choyce of it beyond all other places there to dwell as we see Psalm 132. 13. being before a City of the Cananites idolatrous as Abraham was in Vr and prophane and accursed as the Amorit and Hittite spoken of by Ezekiel c.
glory of these Curtains was not seen by every one or such as were without as the blackness of the forenamed Tents was but by such as were within Solomons Court and Palace or Chambers thereof So the Churches comliness and Spirituall beauty is not externally seen or by the eye of a carnall mind who is without the true Church but by these who are spirituall themselves and can spiritually discerne with David that excellency beyond others that is in the Godly Observations 1. The Church we see is compared to Jerusalem called in Scripture the holy City and a City we know is little in respect of a kingdome and farre lesse in comparison with the world even so Christs Church is but a little Flock as Christ calls it a few in an Arke that is to be saved one Lilly amongst many thornes and though many be called yet few are chosen and of which few number we should try if our selves be 2. All particular Churches are daughters only of this catholick church of Christ therefore no particular church as Rome unjustly claimes can be the catholick Mother-church and mistresse over all others but at the best were but a Sister Church if it were pure and orthodox 3. Seeing daughters of one Mother or fellow sisters should Love one another and keep peace one with another without variance as Abraham said to Lot even so should all Christians who are children of this common Mother keep the unity of Love in the band of peace as they are commanded Joh. 15. 12. And as it is commended Ps 133. 1. And is Suteable to the signification of the name Jerusalem a vision of peace 4. Seeing the Church acknowledges that she is somewhat black the word in the originall as is said being a diminutive and denotating a mixture between two as the dawning is between light and darkness we see 1. The churches ingenuity and humble disposition acknowledging her infirmity and manifold defects and 2. The difference between the wicked and her she is somewhat black because of flesh and Spirit but the wicked are altogether black because all flesh and no Spirit and though she be black yet she is comly but they are black wholly without any comeliness 5. Seeing the church of Christ is said to be black because of her owne infirmities partly and partly because of persecution of her by her Enemies therefore neither let any dream of perfection here without infirmities nor if they will love godly resolve otherwise but to suffer persecution 6. We see the worst that persecution can do it may well be a noysome scorching or Sunne-burning as that was of Jonas and alter the externall luster of the Church but cannot marre her comeliness eclipsing the externall beauty of her solemne assemblies or goodly order which is seen in her government the time of peace but though like the Moon she be a while under cloud or like the Sunne which is said to have been darkned by the smoak that arose out of the bottom less Pit Rev. 9. 3. her externall beauty be as it vvere obfuscat yet her native splendor which she has by her new birth is never a whit diminished nor ceasses her glory to the full described Rev. 12. 1. Though for a short time she be driven to the wilderness 7. This comeliness of hers is as has been said her beauty of holiness which she has from her Lord and which makes her so lovely and acceptable to him therefore all her true members should labour for holiness without which none shall see God beg it from him and that by it through Christ Jesus they may find favour and acceptation in his sight 8. If this her comeliness be so glorious in the time of her imperfection and frailty on earth that it is comparable to Solomon in all his royalty and to the richest and most glorious Hangings of his Court how glorious shall her shining beauty be when she shall be freed of all spot or blemish trouble or temptation in the highest Heavens Verse 6. Look not upon me because I am black because the Sunne hath looked upon me my Mothers children were angry with me they made me the keeper of the vineyards but my owne vineyard have I not kept In these words follows her exhortation to these forenamed daughters of Jerusalem that for her blackness they would not therefore look upon her with disdaine as either to forsake her or think her forsaken 1. Because this her blacknesse is not native or perpetuall but accidentall and for a time only through the scorching or Sâ—nne burning of persecution and so she declares this to be the cause thereof 2. From whom this her persecution proceeded her Mothers children 3. In what disposition anger and 4. What effect the force of persecution on their part and weaknesse on her part produced to wit the keeping of their Vines and neglect of her own First then she assimilats her persecution which she suffered to the scorching or burning of the Sunne as we see it likewise compared Matth. 13. 6. 1. Because as the same is grievous to the body through the great and vehement heat thereof which oftines causeth fainting and complaint as we see in Jonas even so persecution and trouble is grievous to flesh and blood and through the raging violence thereof has caused many to faint and complaine even of Gods dearest servants why they should be so dealt with as we see Ps 73. and else where 2. This scorching affects only the body but no more even so does the rage of persecution it may kill the body but no more therefore sayes our Saviour Fear not them that can kill the body and no more but feare Him that can kill both soul and body 3. The scorching heat of the Sunne it is but for a short time in the height of the day but thereafter comes the coole of the evening even so persecution lasts but for a short time for the Lord will not suffer the rod of the wicked to lye still upon the back of the righteous nor the storme ever to continue as we see Math. 8. But will send delivery to his own Sion and to Israel out of all his troubles 4. In the time of the hort scorching of the Sunne men use to betake themselves to some shaddow or covering place even so does the Church to some Lurking places as we see in Elias time and of the Primitive church but chiefly they betake themselves to the shaddow and protection of the Almighty as the dove to the clefts of the rock which unlike Jonas gourd never failes them under the coverture whereof they rest and are refreshed till the storme passe over 5. In relation to vegetable things as Matth. 13. 6. Persecution is so compared to show what it doth to carnall professors and temporizing Hypocrits who wither as it were thereby and make finall defection Secondly she showes that this Persecution proceeds from her Mothers children that is such as pretended to be members of the
not known almost what way to turne them till in the end they have had here with the spouse their refuge to Christ to be taught and resolved by him The next part of his speech to her is directory directing her where to go to wit by the steps of the flock But seeing it is the church which makes this request that He would show her where He feeds what flock does he feed beside His Church Is not she His only flock What other flock is this then whose steps she must trace to find Him and where he feeds Indeed the Church is but one in respect of the unity of faith and charity and Christ feeds no other flock beside Her But in respect of the diversity of times and places she may be diversly considered and may be said to be divers flocks and therefore we must observe here that this is the prayer of the Church ever on earth militant and there be who were upon earth in former time that are now in Heaven triumphant whose steps notwithstanding in sacred History yet may be seene and what truth they profest and how they worshipped God It is this flock then that He meanes of true and faithfull worshippers and whose steps he willes Her to follow as the Apostle yet calls to all saying Follow me as I follow Christ Also it is to be noted that He bids her go forth Leaving nature the practice of sinne the society of seducers the suggestion of flesh and blood And Next he bids her feed her kids by the shepherds Tents where we have 1. What is meant by Her kids 2. What by the shepherds and their Tents First then by kids are meant young and tender Christians for the goats whose young ones kids are being indeed sometime opposed to sheep signifie the wicked yet usually also they figured in the Law the godly offered up by mortification as sacrifices to God Rom. 12. 1. And Christ Himself was signified by goats and kids by the Apostles exposition Heb. 9. 12. Kids likewise they are called or young goats to show what they are by nature when they are at first brought to Christ and to feed on the greene pasture of His word to wit goatish and petulant till the change by grace and the meanes thereof be wrought upon them from goats to be Christs sheep appointed for his right Hand kids also for tender age denoting that even from our younger years we should be a ccustomed according to Timotheus's commondation with the pasture of Gods word to be fed thereby Next by these shepherds spoken of who fed and guided these anicent flocks are meant the Holy Prophets and Apostles to whom as Christ said to Peter passce oves meas Christ committed his sheep to feed and upon whose doctrine as the only true foundation St. Paul declares the whole house of God which is his Church to be built and by their Tents is meant their writings or the displayed and firme doctrine of the truth which they fully and faithfully preached and left unto all posterity registrate in Scripture Observations 1. We see How readily he answers her petition From which we observe the Lords promptitude in answering the petitions of his own specially craving spirituall things as He showes us Luk. 11. 11. 2. Out of the style he gives her of being fairest among women we see the difference between the judgment of the blind world and Christ's who not seeing the spirituall beauty of Christs church Rev. 12. 1. but looking on Her outward base and afflicted condition vilifies her while as her members are the Lords Jewels and she is most beautifull being justified and sanctified in him to her Heavenly husband 3. We see here also a great comfort to every godly soul in temptation when Satan upbraides unto them their filthiness and pollution by sinne and therefore how can so pure and Holy a God delight in them or count them fair or beautifull To whom such may reply that though they be so by sinne yet being washed and sanctified they are beautifull in His eyes who sees no Iniquity in Jacob but whose blood has clensed them his spirit renewed them and whose love has covered the multitude of their infirmities 4. As we see the difference betweene the judgment of the blind world and Christ's concerning his Church so also between Her owne Judgment of her self and Christ's she sayed of her self before I am black and He sayes here that she is most beautifull to reach us to be vile in our own eyes and humble like the publican and then the Lord will the more highly esteeme of us and exalt us 5. Whereas in such a meek manner without rebuking her for her ignorance He tells her what to do to wit to go forth by the foot-steps of the flock and besides the Tents of the shepherds we see a true and sure directory in his words in the matter of Religion to wit to insist in the steps of the profession and practise of Gods true people who have gone before us as we find them cleerly set before our eyes in the writings of the faithfull shepherds of his Church to wit the Prophets and Holy Apostles 6. We see how the godly they not only do good in their life time but also by their good example registrate in Holy Scripture which they left behind them being dead they do good in like manner therefore Heb. 11. 4. by that oblation of Abel's and his faith manifested therein being dead he is said yet to speak and instruct others how to worship good in like faith and sincerity 7. Lastly we see 1. How will these agree to wit the flock's foot-steps with the shepherds Tents a holy practice in people with sound doctrine of pastors and 2. That hereby Christs flock may be knowne to be his true flock to wit by insisting in the profession of propheticall and apostlicall truth which is the Tents of these here spoken of Verse 9. and 10. I have compared thee O my Love to a company of Horses in Pharoah's charets thy cheeks are comely with rowes of Jewels thy neck with chaines of Gold After our Saviours direction of his Church according to her petition followes to the end of the Chapter the mutuall commendation one of another and 1. His of her wherein we have 1. How he styles her 2. Whereto he compares her First then he styles her his love in the originall My fellow friend 1. Who delights in my company 2. Eats and drinks with me and. 3. Who is ready to participate in weal and woe This love of his is she whom he loves not vvith a generall love as he does all his creatures as they are his workmanship and as he saw them good at the beginning but vvith a speciall love which is twofold benevolentiae vvhereby he elected his Church and complacentiae vvhereby he dedelights in her and in her obedience or beauty of holiness This speciall love vvhich he has to his Church has these properties
joy and comfort to have the assurance thereof sealed up to her soul by the frequent witnessing of the spirit and voice of her beloved saying to her soul that she is so to Him and that he is her salvation and therefore he noâ— once but often commends her from her beauty And seeing the whole church and all the members thereof make up but one homogeneous body look what he speaketh to the whole he speaketh to every faithfull soul in whom if there be Repentance faith love zeale humility meekekness c. though there be remanent corruption and a mixture of divers infirmities yet that soul is fair in Christ's eyes Let us then find out these graces in our selves and though they be not perfect yet being in truth we may be assured of acceptation and rejoyce in his love Next as he praises her from her beauty in generall so from the comliness of her eyes in particular wherein we have to consider 1. What they are and 2. Why so compared Job 29. 15. First then some understand by the eyes of the church her Pastors and Overseers so called 1. Because of inspection counsell and right direction in which sense it is spoken Numb 10. 31. and Matth. 6. 22. And therefore the Prophets of old were called Seers and 2. In respect of vigilant watching for fore-warning of any danger or invasion a we see Ezek. 33. and Heb. 13. 20. and who most specially oâ— any should have the properties of Doves eyes as is to be after mentioned Others understand not these former who may be called the eyes over the Church but the eyes in the Church and every faithfull member thereof and this is the eye of faith which looks like the stinged Israelites on Christ crucified only for cure and comfort and without which the soul is as blind as a mole And therefore are so called and compared 1. Because the eye of the body is the light of the body and so is faith the light of the soul 2. As the eye cannot â—…f it self without the Sunne or benefit of externall light so nâ—…er can the eye of the soul without illumination from the Sunne of righteousness and of his Holy word by which faith comes 3. As the eye delights in light and pleasant objects so doth the eye of the soul in the light and promises of Gods word and in Christ crucified which is the most beautifull object that the eye of faith can fix upon and who in the word is set forth and as it were painted before our eyes Gal. 3. 1. 4. As by the eye we are guided in our walking and made to eschew stumbling falling or such like dangers so by faith and the saving knowledge of Christ in his Word we are guided in our spirituall walking and made to eschew stumbling and falling in sinne and temptations and such spirituall dangers Next her eyes are compared to Doves eyes 1. Because as a Dove's eyes are cleear and sharp-sighted so is the eye of faith piercing within the vaile of Christs flesh while He was on earth and beholding his Deity and piercing now into the Heavens where he sits at his fathers right Hand and into such divine mysteries and the truth thereof whereunto the blind eye of nature nor no other can or ever could yet reach 2. The eye of the Dove is chast and chastity is much commended in virgins even so that which our Saviour so much commends in his Church by this comparison who is a pure virgin to Him is her spirituall chastity opposit to spirituall whordome so much complained on and condemned in scripture and whereby without doting on any other she keeps her faith confidence and affection whole and entire towards him alone from whom alone she looks for life and salvation 3. The doves eyes are meek and not cruell fiery or furious representing thereby that disposition of a Christian soul which is recommended unto the same by him who said Learn of me for I am humble and meek 4. The doves eyes are humble contrary to such lofty eyes as are spoken of Pro. 30. 13. And so is the disposition of a Christian soul endowed with true faith though never so fruitfull in godliness and good works 5. The doves eyes delights in cleanness and therfore resorts to white places and to clear waters even so doth the soul that has true faith in it loathing all uncleanness of sin and worldly lusts and knowing that no uncleane thing shall enter into that heavenly Jerusalem Thirdly we see here that unto this commendation of her beauty and comliness he prefixes an Ecce or behold which word is used in Scripture 1. As an Ecce of admiration as Behold a virgin shall conceive and bear a child 2. As an Ecce of demonstration as Behold the Lamb of God c. 3. As an Ecce of consideration as Lam. 1. 12. Behold and see if ever there was sorrow like to my sorrow c. Also when he would stirre up the mind to remark and observe some rare excellent and wonderfull matter and which is also sure and evident even so hereby the Lord would have it observed 1. That the beauty of his Church is a rare beauty as we see the same described Ps 45. and Rev. 12. 2. An excellent beauty also being spirituall and not subject to fading 3. A wonderfull beauty likewise considering her former deformity put upon her by her bridgroom who has made her so as Ezek. 16. 14. And 4. Which is so sure and permanent that death it self shall not deface it but rather be the meane of perfecting the same in glory Last of all he redoubles this commendation of her beauty saying Thou art fair thou art fair 1. Showing thereby the excellency of her beauty as when we say good good or excellent and very good by a usuall Hebraism the doubling of the word expressing the superlative degree 2. To show the assurance that He would give her for her comfort and against all doubting in the contrary that she was fair and beautifull in His eyes think of her self in humility or let others think of her as they list 3. That she is wholly beautifull both in soul and body or in the whole man or that her beauty is twofold inward in soul and outward in conversation as the kings daughter Ps 45. 13. is said not only to be glorious within but also in her rayment without Also she hath another double beauty the one of justification the other of sanctification both which the Lord joyns therfore let no man separate them Observations 1. Seeing our Saviour declares that his Church and her true members are fair by the beauty of Holiness spoken of Ps 110. Then let not those who would be so accounted live like filthy dogs and swine or delight in any impurity whereby their beauty may be marred 2. He sayes My love thou art fair to show unto us wherefrom our beauty proceeds not of our selves that we are so or from any
Sharon as of the most fruitfull part thereof Esa 33. 9. that Sharon shall be as a wildernesse And on the contrary when he promises to blesse the Land to the comfort of his People that sought him he saies as Esa 65. 10. that Sharon shall be a fold of flocks and the valley of Achor a place for herds to lie in Which flowers whereunto he is compared we will consider conjunctly and more generally next severally and more particularly First then as flowers have coelum solum pro parentibus so had he a heavenly Father and an earthly Mother that so he might be Emmanuel 2. As flowers spring fade and spring up again the next year so Christ nativitate floruit passione exaruit sed resurrectione nunquam ampliùs moriturus refloruit 3. Their severall colours red and white joyned make up perfect beautâ— Cant. 5. 9 10. which was onely in Christ the beauty of holinesse Psal 110. 3. 4 These are delightfull to the eye and so is Christ crucified the most delightfull object that can be to the humbled soul Cant. 5. 10. 5. They are also fragrant and sweet to the smell and so is Christ in the means of grace to the believing and hungring soul Next to consider them severally 1. The redness of the Rose may signifie to us as we see also Isay 63. 1 2. the blood shed of Christ in his passion which he shed violently frequently universally and aboundantly to purge us and purchase to us an eternall inheritance 2. The Rose has many prickles with it and so many are the troubles of the godly who are in Christ and get him but he delivers them out of them all in the end 3. Roses distilled afford a most sweet and cooling liquor so does Christ crucified and meditated upon in the soul most sweet comfort and cooling to a weary and scorched conscience 4. As being conserved and otherwise made use of and applyed it is very cordiall and medicinall even so is Christ laid hold on by faith applyed and kept in the soul the most soveraigne cordiall thereof and medicinall to the sickness of the same Now he is called the Rose of Sharon or of the field to show 1. As flowers and such specially are the beauty of the field so is Christ the beauty of man-kind and glory thereof beyond the Angelicall nature by assuming our nature in his person and seating it in glory at the right hand of the father 2. As such Roses that grow in fields are not planted by man so neither was Christ planted as it were by man in the womb of the virgin but conceived by the Holy Ghost 3. As the Rose in the fields is open to winds plucking treading on and such like so was Christ on earth to many sorts of sufferings as Isay 53. 4 As there is patent accesse for any to such Roses so is there to Christ to any humble and believing soul being like Manna and the brasen Serpent 5. As the Roses of Sharon were counted the fairest and most fragrant or excellent so is Christ Jesus the most excellent fragrant and fairest amongst men and 6. As Sharon was a place of pasture so in such places Christ is to be found as we may see Cant. 1. 7. Joh. 10. Rev. 2. 1. c. Secondly he is called a Lillâ— which is of white colour 1. To denotate his holiness which in him is otherwise then in in his Church as v. 2. To wit 1. Originall 2. Essentiall 3. Perfect and 4. Communicative and Holiness it self and no other so 2. As a Lilly is soft and smooth so was Christ meck and mercifull to the most bruised reed c. 3. It is for divers uses medicinall both mollifying and mundifying c. And so is Christ by his blood and spirit Next he is called a Lilly in the vallyes 1. To denotate his own humiliation of himselfe from the highest Heavens to the valley as it were of lowest humiliation in his birth life death and buriall 2. To show us where he is to be found to wit in the vallyes of humble hearts Isay 57. 15. Observations 1. If Christ be so delightfull fragrant and excellent Let us not despise him preferring the seeking of vaine and worthless trifles of this world farre before him and being like Martha or Esau Matth. 13. 44 45. but not as Mary or Jacob. Far lesse by our wicked lives let us not tread upon him and on his blood that he has shed for us 2. Christ is called a Rose of Sharon to show that in the pasture places where his true word is taught and holy Sacraments ministred he is to be found and therefore to such places we should conscionably and with delight resort as David said I rejoyced when they said Let us go up to the house of the Lord that there we may find Christ in the use of his meanes as Joseph and Mary found him in the Temple 3. Seeing he is also called a Lilly of the valleyes in respect of his dwelling in a humble Heart therefore we should labour to subdue our naturall pride of Heart and learne of him Humility that so for conformity of disposition he may delight to dwell in us here and bring us to dwell with him for ever hereafter Verse 2. As a Lilly among thornes so is my love among the daughters 1. Here he sets out the praise of his Church where we have 1. How he calles her 2. Whereto he compares her and her present condition First then he calles her His love whereof we have spoken v. 9. of the 1. Chapter Next he sayes among the daughters by which is meant the whole corrupt race of mankind that are daughters all to one father the first Adam and by nature she was no better then the rest of these daughters of whom she was one as we see Ezek. 16. And is made to differ from them only by free love and grace without any motive or merit on her part that thereby looking on the rest of her sisters and in what a base and wretched â—state she was by nature like unto them she may learne to be humble and considering also such a high preferment like Ester who was a poore Orphant captive whereto she is advanced from so base a condition as may be seen also in that place of Ezekiel she may never be unthankfull to so gracious a husband 2. Followes after the style he gives her whereto he compares her which is to a Lilly among thornes She is then compared to a Lilly 1. For her conformity to her head called so v. 1. Especially in these properties to wit holiness or purity Rev. 7. 9. 14. and 2. In meekness and mercy or charity his members not being unsuteable like those of Nebuchadnezars Image unto the head thereof 2. To show that as the Lords clothes the Lillies of the field so does he care for his Church and clothes her with his righteousness and garment of Sanctification It is to be remarked also that
haunted soul by Satan's tempations looks up and by faith or a holy confidence as by the degrees of stairs ascends and abides under the shadow of the Almighty saying with the Psalmist He is my refuge and my fortresse my God in him will I trust Having thus spoken of the Church her style and description from the place of her abode followes to speak of that whereunto she is exhorted which is 1. to shew him her face 2. to let him hear her voice First then His desire to show her face imports that she had hid the same from him Now persons use to hide their face 1 Out of shamefacedness as Rebecca hid her face with a vail when she first saw Isaac who was to be her husband 2 Out of shame for faults committed and humility as the Publican and Prodigal 3 Out of fear like Eliah and the Prophets who hid themselves in caves for fear of Ahab and Jezabel's persecution The hiding then of her face here is out of a holy and virgin-like shamefastnesse as also out of the conscience of her own guiltinesse whereof the godliest have reason to be sensible and a fear also of her spirituall and persecuting enemies which make her to have her recourse to these clifts of the rock there to hide and secure her self Next he desires to hear her voice Now there is a threefold voice which the Church uttereth one to Man which is of preaching or instruction another before Man which is a vowed confession and the third which is specially meant here is her voice to God which is prayer and supplication which delights the Lord rejoyces the Angels vanquishes Satan eases the conscience benefits the soul averts judgments and procures blessings Where we haye to remark that the saies Let me hear thy voice showing thereby that it is to him onely that she should put up her prayers for as the Psalmist witnesseth Psal 65. 2. it is he onely who heareth prayer and therefore to him shall all flesh come as he commandeth Psal 50. 15. And this honour being a jealous God he will not give unto any other Last of all the reason is subjoyned why he desires her to shew him her face and to let him hear her voice for saith he sweet is thy voice and thy face comely thereby the more powerfully to induce her so to do and to remove out of her mind any impediment that might arise from the sense of her own deformity or unworthinesse to wit that her face was not worthy to be seen by him in whose sight the very heavens are not pure and before whom the very Angells appear not but with their faces covered hers being so spotted and unclean as with the Leper under the Law she had reason to cover her lips and to cry Vnclean unclean As also that her voice was in like manner unworthy to be heard being but mournfull and melancholious and more fit for a solitary desert with the Turtle than to be heard in his ear who has planted the ear and to whom in the highest the Angelicall quires sing Allelujah To all these he sweetly and comfortably answers That howsoever she is in her selfe or seems so to her selfe yet in his sight who so has loved her her voice is sweet and her face is comely We have then to consider what makes her voice and her face so First then her voice is sweet in its rise or fountain to wit as Rom. 8 26. when it arises from the Spirit of God and motion thereof on the soul 2 From a sight sense and sorrow for sin in a broken heart and contrite spirit whereof David speaks Psal 51. 3 When it is uttered in saith fervency and humility And 4 when the main end thereof is God's glory and the soul's salvation and all is offered up to God in Christ through his merit and onely mediation Then are our prayers like incense and the lifting up of our hands as an evening sacrifice and then is the Church's voice sweet or as the Prophet Malachi speaks like the offerings of Judah and Jerusalem which were pleasant to the Lord Mat. 3. 4. Secondly Her face is comely whether the face of the body be meant when it is like Mary Magdalen's when she did wash Christ's feet all blurred with the tears of true repentance which like pretious seed she is sowing that she may reap in joy or when it is like David's Psal 119. 136. when he did not onely wash his bed with his tears but shed rivers of tears for the sins of others Or whether the face of the soul be meant when it is stamped with his image and made comely by his beauty of holinesse as he speaks by the Prophet which he put upon it Ezek 16. 14. Any or all these wayes the face of the Church and every true member thereof is said to be comely in the sight of Christ Observations 1. Whereas the Church is called a dove it teacheth all her true members what should be their disposition as hath been already shown in the nature and properties of the Dove 2. We see by her being in the clifts of the rock her weaknesse of her self to withstand her ravenous enemies and that her onely strength and safety consists in her recourse to her Rock Christ Jesus and in making him her hiding place and refuge 3. Her being in the clefts or narrow places of this Rock showes plainly that those who would have safety by Christ and the merit of his bloodshed or tuition from him they must not be big-swoln with the opinion of their own righteousnesse or merit for such can never enter in at rifts or narrow clifts of a rock or at a narrow way which onely leads to salvation Luk. 1. 53. but the humble and poor in spirit for to such onely as saies our Saviour pertaines the kingdom of Heaven Matth. 5. 3. 4. Seeing the Lord saies to every true member of his Church Let me hear thy voice c. what incouragement is this to come to him by prayer to obey and seek after so gracious a Caller upon us and not go with Romanists to Saints and Angells as mediators for us 5. We see when the Churches voice is sweet and acceptable and her face comely even when she is in the clefts of the rocks as Jacob smelled sweetly in Isaac's sight when he came cloathed with his elder brother's garment they onely then are acceptable to God both their persons and their prayers c. who are in Christ Jesus 6. We see what incouragement this is unto us to pray and praise the Lord seeing he tells us that sweet and delectable is the voice of his Elect when in these holy exercises they utter the same before him 7. If our voice be sweet unto him O how sweet should his voice in the ministry and exercises of his Word be unto us as David professes Psal 19. and 119. 8. If the face of his Chosen be so comely and beautifull in God's sight
he shall come to their comfort and to the joy of their hearts they shall assuredly find him 2. She found him when she was past the Watchmen and all means had failed her which teaches us When we have assayed all lawfull means and yet find no comfort nor delivery by them yet not to despair but still rely upon the Lord who in the mount or height of the soul's tryall or trouble will be seen as he was to Abraham to Israel at the Red Sea in Babylon as that vision Ezek. 37. showes and to the King of Israel 2 King 7. to Daniel the three Children Jonas his Disciples in the storm and others Man's extremity when all hopes are failed as in Lazarus's raising being his opportunity 3. We see here the power and praise of a true lively faith that it not onely laies hold on Christ but also keepeth and retaineth him fast and will not let him go this being the victory as St. John saith not onely whereby we overcome the world 1 Joh. 5. but also whereby we overcome and prevail with God and by the very touch thereof can draw vertue out of him Which excellency of faith if men did throughly weigh and consider they would not be so cold in the means thereof nor so carelesse in seeking after the same while as without wearinesse they hunt after vanities and vexation of spirit and with Esau do forego the blessing 4. This example of her̄ holding him fast having at last found him whom she misled before showes what soul it is who will be most carefull to keep Christ by all means and advert narrowly to the grouth or decay of grace working out its own salvation with fear and trembling surely such a soul onely that has been spiritually exercised under the sense of sin and standing in need of Christ and comforts of his Spirit for which they have thirsted as the Psalmist speaks Psal 63. like parched ground or as David did for the waters of the well of Bethlehem 5. We see that she is not contented onely to lay hold on him and not let him go but she will lead him home to the inner chamber of her heart that there he may dwell with her knowing very well that where he comes to dwell as our Saviour said to Zacheus salvation comes to that house and as Obededom's house was blessed because of the Ark's being there so blessed is that soul wherein Christ is for as Mary and Martha said That if Christ had been there their brother Lazorus had not died Joh. 11. 21. so where he is there is no death nor danger but life and liberty with all manner of blessings And indeed this is a great mystery for although many professe the Name of Christ in word yet few know what this means to bring Christ home to their heart Christ indeed is in their mouth but their heart is far from him and he from it and therein is only to be found Pride Malice Covertousness Uncleanness Envy and Hypocrisie c. yea Satan dwells in their heart and their speeches and actions declare the same cleerly as the Apostle witnesses 1 Joh. 3. 7. c. 6. If we have found Christ and brought him home to the house of our heart let us remember these duties 1. To keep a clean house to this our Heavenly husband who can abide no impurity which is the least thing a woman can do to her husband 2. Let him be Master of his owne House and give him the chiese place therein 3. Entertain him as becomes upon his owne especially with a dish of love and 4. Keep the marriage bed chast for he is a jealous God and admit not nor have any familiarity with his known enemies Vers 5. I charge you O yee daughters of Jerusalem by the Roes and hindes of the field that yee stirre not up nor awake my Love till he please The church having regained Christ by this charge whereof we have already spoken c. 2. v. 7. she showes her constant purpose of heart to retaine and intertain him hereafter more carefully Verse 6. Who is this that cometh out of the wilderness like pillars of smoke perfumed with Myrrh and Frankincense with all powders of the Merchants In these words is shown the effect of the Churches finding Christ laying hold of him and harbouring him in her heart to wit he cometh down to her on earth and taketh up his dwelling in her heart that he may perfume her with his sweet graces and make her ascend in her affection delight and desire from the world the love corruption and fashion thereof to heaven and heavenly things as we are willed Coloss 3. 1. The words are words of an Interrogation uttered as some think by the bridgroom not being ignorant who she was but in way of admiration to draw us to the due consideration of the rareness and excellency of the thing seen Others take it to be the speech of strangers as yet desiring to be instructed and admiring the glory of the Church who is said here to come up out of the wilderness like pillars of smoak perfumed with Myrrh and frankincense c. Where we have to consider 1. What is meant by the wilderness 2. What is her coming up out of the same 3. Why she is said to come up like pillars of smoke 4. What her perfuming is with Mirrh and frankincense with all powders of the merchants First then The wilderness out of which she ascends is the world the corruption wherein we are all by nature the love delight and desires thereof compared to a wilderness 1. As in a wilderness there is nothing but wastness and barrenness so in the world and mans estate by nature there is nothing but wastness and barrennesse of all grace and goodness in all the faculties of the soul members of the body and whole course of life 2. As in a wilderness there are many briars and thorns and many savage beasts so in the world and mans estate by nature there are many vices the cursed brood of originall corruption and a Savage disposition whereby many in mens shape are but very beasts of divers kinds as Tigers Foxes Dogs and Swine c. With which sort the Apostle tells that he fought at Ephesus 3. A wilderness is commonly dry which is one cause of the barrenness thereof for which cause the Psalmist sayes of the Lords goodness that He turneth the wilderness into a standing water and dry ground into water-springs Psal 107. 35. as he also gave water in the wilderness to his people out of the rock even so in the world and our estate by nature there is nothing in the heart but driness and want of all moisture of grace which makes it to be so hard and barren in all goodness till the Lord break the hard heart and moisten with the water of grace the dry and barren soul 4. In a wilderness there is no Tilling Sowing Planting or dressing at all and therefore
and delight as we see Prov. 5. 19. as also 2 for use and nourishing of Insants as we see Psal 22. 9. Even so these two breasts of the Church which are the sound doctrin of the Old and New Testaments ments are the onely true and greatest ornament that any Church has which makes her truly glorious and therefore Rev. 12. 1. the Church is said to have her crown of twelve Stars which is the doctrine of the twelve Apostles As also it is out of these two breasts onely that she gives unto her children as Peter saies the sincere milk of the Word whereby they do grow 1 Pet. 2. 2. and out of them as Isaiah speaks God's children are exhorted to suck onely this milk and to satisfie themselves with the breasts of her consolation Isai 66. 11. all other milk of human invention and errour being but poysonable and deadly and if an Angel from heaven should besides these two breasts offer or obtâ—ude any other milk or preach any other doctrine as the Apostle saies let him be accursed Gal. 1. 8. These two breasts are also said to be like two young Roes because they are full of vigorous sap and sweet nourishment as young Roes are that feed in a pleasant pasture and are like twins by reason of their mutuall agreement in one and the same heavenly truth of doctrine And thus from seven particular parts the number of seven being the number of perfection as we see Rev. 5. 6. having commended her he thereby showes her beauty and comlinesse to be compleat and perfect Observations 1. Seeing grace makes the Church to be so fair and beautifull and so lovely in Christ's sight that by prefixing the particle Behold he admires as it were the same and calls others with him to behold and admire the same as the Queen of Sheba admired Solomon's glory and wisdom when she saw and heard the same nothing therefore more then this should inflame our hearts to seek after grace and godlinesse 2. First he commends her from her faith which he calls her eyes and which he compares to doves eyes Therefore we see the wofull estate of the soul that wants faith to wit that it is blinde and therefore no marvell that it be mislead by Satan and oâ—teâ— stumble and fall nor can discern things aright and therefore as the blind desired that Christ would open their eyes such likewise should beseech Christ to open their eyes with that eye-salve of his Spirit and give them true faith that they be not like blind Moles groveling onely in the earth and going on to their endlesse destruction 3. By the commendation of the Church's well ordered or dressed hair her lips and comely speech her temples of bashfull cheeks and her streight and seemly neck we ought to learn the things signified hereby that our thoughts arising from purified hearts should be holy and heavenly ouâ— words savoury and edifying our actions godly joyned with humble and bashfull modesty and our whole carriage and conversation righteous and upright 4. By the commendation likewise of her teeth and breasts Pastors should learn to be prudent and skilfull to divide the Word aright holy in life and fruitfull in begetting and bringing forth many to Christ and to feed God's children onely with the breasts of the holy Scriptures and the milk of sound doctrin out of the Old and New Testament and being the Church's breasts they should not be dry breasts Vers 6. Untill the day break and the shaddowes fles away I will get me to the mountains of myrrh and to the hill of frankincense 7. Thou art all fair my love there is no spot in thee Some think these words to be the words of the Church of Christ showing in time of temptation or trouble untill comfort arise whither she will go by prayer meditation and confidence to wit to Christ her Bridegroom who is to her as a fair and firm mountain full of all sweetest odoriferous and most pleasant spices Others expound these words still to be the words of Christ who Vntill the day break and the shaddowes flee away that is till the day of generall Judgment as has been shown cap. 2. 17. as he has praised his Church hitherto so here he promises to be with her by his spirituall presence to the end of the world and which he calleth here a mountain as she is oftimes in Scripture called the Mountain of the Lord and compared to Sion in respect of her holy calling advanced above others of the world and of her heavenly disposition rising in her desires and delights above the earth and earthly things called also here Mountains of myrrh and frankincense because of the sweet and savoury prayers and praises that she continually sends up to the Lord in her members with other such spirituall sacrifices made acceptable through Christ his mediation Which promise he concludes with a repetition again of her praise in generall of perfect beauty which requires these three things 1 Integrity of all the parts none wanting 2 Due proportion one with another 3 A good complexion and constitution of all Which praise he utters to shew his delight in her to be so great that he cannot sufficiently commend her And further the more to confirm and comfort her against all her fears and infirmities he tells her that there is no spot in her from whence Paul seems to draw his alike speech Ephes 5. 27. not that she is this in her self nor yet as she is here in this life but as she is by acceptation before God and in Christ washed and sanctified and in respect of her future condition Observations 1. In all troubles and temptations we see the comfort that Christ's church has and all her true members to wit according to his promise that he shall be with them even when to their own sense and judgment of others he seems to have forsaken them 2. Here is another comfort also that the godly have in the dark and longsome night of trouble that at last the break of day shall come and all their troubles like shaddowes shall flee away and depart 3. But if we would be truly partakers of Christ's comfortable presence at all times with us we must be like those Mountains whereof he speaks by a heavenly disposition and a holy and firm confidence smelling sweetly by grace in our hearts and by mortification and the holy exercises of a godly conversation 4. Seeing Christ's delight is so great in his Church and her spirituall beauty that he cannot as it were sufficiently commend the same repeating it so oft how great should our mutuall delight be in him and his service and obedience Vers 8. Come with me from Lebanon my Spouse with me from Lebanon look from the top of Amana from the top of Shenir and Hermon from the Lions dens from the mountains of the Leopards In these words our Saviour having cleansed and beautified his bride he invites her heer to follow
him and to seperate her from the society of the wicked and conformity with them who are but as barren trees in a wild forrest or father cruell untamed beasts who resort in hills or dens as Lions and Leopards whereunto the wicked are compared to the Lion's for cruelty therefore saies David My soul is among Lions Psal 57. 4. And again speaking of the wicked man whom he so calleth thrice altogether he saith He lyeth in wait secretly as a Lion in his den to catch the poor Psal 10. 9. And again Like a Lion that is greedy of his prey and as it were a young Lion lurking in secret places Psal 17. 12. And therefore when he prayeth to be delivered from his wicked persecutors he saith Save me from the Lion's mouth Psal 22. 21. And again Save me from all them that persecute me and deliver me Psal 7. 2. lest he â—ear my soul like a Lion rending it in pieces while there is none to deliver In like manner the wicked are compared to Leopards that haunt the mountains 1 Because of their being full of spots and all sorts of indelible or incorrigible vices therefore saies the Prophet to the wicked Can the Aethiopian change his skin or the Leopard his spots Jer. 13. 23. then may ye also do good that are accustomed to do evill 2 They are compared to Leopards both for craft and cruelty who use craftily to couch and hide themselves that without being seen they may observe and catch their prey see examples hereof Exod. 1. 10. Matth. 2. 7. therefore saies the Lord by his Prophet Hosea Therefore I will be unto them as a Lion and as a Leopard by the way will I observe them Hos 13. 7. And again the Prophet Jeremy speaking of the enemies that he should bring against his people for their sins and what they should do unto them saies That as a Leopard they should watch over their Cities Jeâ— 5. 6. 3 The wicked are compared to Leopards because of their swiftnesse to all wickednesse as we see Habac. 1. 8. where it is said That the Caldeans horses that should come against Jerusalem should be swifter than the Leopards And so in like manner it is said of the wicked That as they have a heart that deviseth wicked imaginations so they have feet that be swift in running to mischief Prov. 6. 18. Lebanon also whereof mention is made here sometimes is praised and taken in good part as Hos 14. 6 7. from the sweet smell of odoriferous spices flowers herbs and vines that grew there so also in this same chapter vers 11. 15. and 5. 15. c. Sometimes it is taken in a worse part as a place where wicked enemies of God's people had their habitation as Judg. 3. 3. to wit the Philistins Canaanites and Hivites c. in which sense it seemeth to be taken here when the Bridegroom calleth his Bride to come with him from Lebanon Amana otherwise called Abana is also a mountain in Syria whereof the valley and river at the foot thereof took the name as we see 2 King 5. 12. Shenir likewise which the Sidonians call Syrion as we have Deut. 3. 9. and Psal 29. 6. and Hermon were those mountains which were of old possessed by Og King of Bashan and after by the Israelites It is then from these places that were inhabited by wicked men and in respect thereof which were like mountains of Leopards and dens of Lions that the Bridegroom calls his Bride As he saith to his people concerning Babel Come out of her my people that ye be not partakers of her sins and that ye receive not of her plagues Rev. 18. 4. Observations 1. We see the duty of all such who are washed from their spots and made fair and clean by Christ not to continue any longer in sin but to forsake the same and all wicked society who like spotted Leopards delight therein and to follow Christ with the Apostle 1 Cor. 11. 1. by the imitation of a holy life that he may be our pattern on earth who is our patron in the heavens And when any Church leaves Christ and he it as Rome we should leave it also and follow Christ chiefly when it turns to a den of Lions and Leopards 2. We see that sinne changes men to beasts as Dogs and Swine Foxes and Wolves Lyons and Leopards and makes them of no better account with God nor the Godly 3. We may perceive the happiness of the death of gods Saints that frees them from being any more amongst such and places them in the blessed society of God his Saints and Angells for ever Vers 9. Thou hast ravish't my heart my sister my spouse thou hast ravisht my heart with one of thine eyes with one chaine of thy neck From this verse to the last the bridgroom proceedeth in the larger commendation of his bride and first that her beauty is such that it hath ravished his heart see Pro. 6. 25. Which to show the truth and vehemency of his affection towards her he repeateth twice and sho weth how the eye of her faith that looks onely to him and the concatenation of his graces and spirituall ornaments like a chain bestowed on her makes her so amiable and hath such a wonderfull efficacy But if faith be one of her eyes may some say which is the other I answer that in respect the church is brought in under the person of a woman therefore there are two eyes ascribed unto her which two eyes are the eyes of faith but in respect that there are divers degrees of faith to wit a weake faith and a stronger faith therefore here he would comfort his Church showing the efficacy even of a weake faith being true and sincere that it is powerfull to ravish his heart as the trembling touch of the woman diseased of the bloody issue drew vertue out of Christ and got a blessing as well as the strong hand of Jacob who wrestled for the same and the dimmest bleared eye that looked up upon the serpent in the wilderness got cure of the fiery stingings as well as the clearest And of these two degrees of one and the same faith as of the stature and strength of one and the same person in infancy and riper age doth the Apostle speak saying that the Gospell is the power of God to salvation unto every one tâ—… beleeveth adding this reason that the righteousness of God is revealed in it from faith to faith not speaking as if there were two faiths but one and the same but a weaker increasing to a stronger Next to the solution of this doubt and the better cleering of these words we have a new style which she receives he calling her his sister c. Which is 1. In respect of his incarnation whereby God became like one of us and he took upon him our nature as the Apostle showes and was made like to us in all things sinne onely excepted Heb. 2. 16. 17.
care of his church even in her greatest extremities 3. This also serves for our humiliation that being the Lords garden it is he onely who makes us to differ from others and we have nothing that is good or savours of grace in us which is not his sowing planting and watering and who gives also the increase 4. Seeing his church is a garden shut up let us therefore make our hearts patent only to him as we have Psal 24. 7. and shut up from Satan's entry the world and all sort of wickedness 5. The church also being a fountaine sealed up or a spring shut up we see that this is proper only to Gods church and Christs elect number to have saving and indeficient grace into which property none others have any share for it is shut up from them as the rain was in the clouds so long in Elias and Ahab's time and flowes only and falls on the elect as the dew did on Gideons fleece when all the ground beside was dry and what ever their share be in other things yet happy are they who have their share in this Vers 13. Thy plants are as an orchard of Pome granates with pleasant fruits Camphire and spiknard 14. Spiknard and Safâ—on Calamas and Cynamom with all trees of Frankincense Myrr hand Aloes withall the chief spices From the commendation of this garden he condescends next to the praise of the plants that grow therein as in the Eden of God and are watered by the fountaine and well-spring of grace which are not common or ordinary plants of small esteem but are all sweet fragrant and precious replenished themselves with saving graces as a Pomegranate is with granes or kernells and bringing forth sweet fruits of new obedience which is like most odoriferous sweet smelling and precious spices to the glory of God and the good example of others whereby we may see that of all the goodliest gardens that ever was or can be imagined this is the first surpassing all others quantum lenta solent inter viburna cupressi and showing how farre the church of Christ and true members thereof in excellency surpasse all other societies By these goodly plants then are meant all the faithfull transplanted out of the first Adam by the mercifull hand of that heavenly husbandman and planted in Christ Jesus the true vine from whom sucking sap as the woman diseased of the bloody issue drew vertue by a true and lively faith and being incorporate in him they bring forth the good fruit of holy obedience these plants are called the Lords pleasant plants Isay 5. 7. which he has planted with his own right hand and branches which he has made strong for himselfe Ps 80. 15. Trees also of righteousness transplanted out of nature planted into Christ by grace and at last from grace to be transplanted to be with Christ in glory Isay 61. 3. Why also they are compared to Pomegranates has been touched not being like Hoseas empty vine Hos 10. 1. Or that empty reed which in derision was put in Christs hand Matth. chap 27. 29. But because they are replenished with the graces of Gods holy spirit sweet and delicious to the soul as the granes of the Pomegranate are to the mouth yea some of them full with these graces Act. 6. 3. 5. 8. As a vessell is full although not full as the fountaine is said to be and which communicates to others As for the rest towit the fruits here spoken of to insist upon them in particular and shew the excellency of every one of them I mind not partly because we have spoken of some of them already Chap. 1. Verse 12 13 14. c. And specially because by these excellent sweet and precious spices it is the scope of the Holy Ghost only in generall to â—how the excellency sweetness and pretiousness in Gods sight of his own elect his graces in them and their fruits of obedience These plants which bring forth such fruits hath the Lord planted in all ages by the Ministry of his holy Prophets Apostles and faithfull Ministers as Paul sayes of himself I have planted and by the wholsome and still waters whereof David speaks of pure and heavenly doctrine Psal 23. 2. These has he watered as it is written in like manner Apollos watereth from which planting and watering of the externall Ministry accompanied with the planting of the Lords right hand and watering of his grace or internall and divine efficacy as it is also added but God gives the increase from hence I say do spring the saving knowledge of God unfained repentance a lively faith a stedfast hope fervent love holy Humility Meekness and mercy mortification of the flesh watchfulnesse and prayer sweeter before God than all the sweetest incense and such fruits of holy obedience that in value exceed all the chiefest spices Observations 1. Seeing Christ's Church consists of such excellent plants let every one labour to adjoyn himself thereto otherwise being but as stinking hemlock fit onely for rooting out and casting into the pit of eternall perdition As also to be a right plant replenished inwardly with saving grace and bringing forth outwardly the sweet smelling fruits of holy obedience and not a bastard or degenerate plant whereof the Lord speaks by his prophet Jeremy cap. 2. 21. or an empty Vine bringing forth no fruit or if any as the Lord complains but sowre and unsavoury grapes Isai 5. 2. Seeing the godly are the Lords plants in his pleasant garden which bring forth such fruits O happy are all those faithfull pastors whose ministry the Lord uses to plant and water such plants and to make them fruitfull in such excellent fruits Worthy is this work and may be called opus operum glorious is this employment let blind and profane worldlings think of it as they list great also is the blessing and joy that a pastor may have if he find that the Lord by him has planted a few or one of these plants and great shall be the reward of such planters in heaven 3. If the godly be the Lord 's precious plants and his noble Vine as in Jeremy he calls them Jer. 2. 21. let the destroyers of these plants and layers of the Lord's vineyard waste as the Psalmist complains Psal 80. consider what fearfull revenge abides them and wrath from the Almighty God hangs over their heads Vers 15. A fountain of gardens a well of living waters and streams from Lebanon In the former verse Christ called his Church A fountain sealed up which doth water all her plants and here she ascribes all the praise thereof unto him affirming that he is the fountain of the gardens c. that is Look whatsoever waters of life is in her or in any particular Churches without challenging any part of that to themselves they flow from him onely as the prime and head fountain and it is onely out of his fulnesse that they receive grace for grace Joh. 1. 16. For as the
grow up by degrees unto maturity and ripenesse till they come to such a perfection as to bring forth fruits whereon our Saviour is said here to feed to show his delight in a Christian obedience as a hungry man has in meat and drink Likewise he is said to go down not onely to his garden in the singular number meaning thereby the Catholick Church in generall which is His as has been shown before by a manifold right but also to his gardens in the plurall there to feed denotating every particular Church and every soul in them over whom he has a speciall and particular inspection and to whom he has promised his comfortable presence and constant abode with them Ioh. 14. 13. The end of which his presence by the power of his Spirit with his Church and externall ministry thereof is To gather lillies that is to gather together all his Elect that before his second comming they may be all one flock in one sheep-fold under one shepheard which Elect of his why they are called Lillies we have shown before Cant. 2. 1. Observations 1. We see though Christ seem to withdraw himself awhile from his Church or garden and seem to neglect her as the Disciples said Mar. 4. 38. Dost thou not care that we perish and though he seem to leave any true member of her under spirituall desertions yet he is in his garden and shall be present with her and her true members constantly to the world's end 2. If Christ be present ever in his Church as in his garden and gardens in particular by a particular inspection as he had of him who wanted the wedding garment and of Nathaniel Ioh. 1. 48. Then how watchfull a eye should we have over our selves considering that we are in his sight continually who walks in the midst of his Golden candlesticks and has eyes as a flame of fire Rev. 1. 14. to observe our wayes and shal be our judge at the last day 3. We see what our hearts and lives should be if we belong to this his garden and be true members of his holy Church to wit our hearts should be like beds of sweet spices sowne with heavenly vertues and our lives should bring forth sweet fruits such as Isay speaks of whereon Christ may feed and not as alas the lives of most do sowre grapes to set our teeth one day on edge Isay 5. 2. 4. The gathering we see of the elect and their effectuall calling to be Lillies in his garden is ascribed to Christ for he onely opens the heart like Lidia's and does teach the same therefore both by pastor and people from him let the same to wit his grace of conversion be earnestly sought and implored and all the glory thereof to him alone be only ascribed Vers 3. I am my beloveds and my beloved is mine he feeds among the Lillies Here the sweet assurance that the soul had before of a comfortable communion with Christ beginnes to revive againe under the former spirituall desertion and that joy of her salvation whereof David speaks Psal 51. beginnes to be restored to her againe Of which words because we treated before chap. 2. 16. we supersede any more to speake of them here Vers 4. Thou art beautifull O my love as Tirzah comely as Jerusalem terrible asâ—an army with banners Here beginnes the second part of this Chapter wherein the beloved renewes the praise of his spouse after the same manner and almost in the same words as he had done before in the fourth Chapter and yet without any tautology as might be thought or superfluous repetition but most fitly and requisitly he speakes in so kind a manner to his spouse after his former silence chap. 5. 6. Now to her comfort to testifie his presence again and that notwithstanding of her former faultiness which had made him to withdraw himself from her and suffer her to indure such distresse yet he would not fully nor finally desert her as also in respect that she had bewailed her offence and had risen and sought him sorrowing lest by her sinne and security it might seem she had lost his love and her former comeliness in his sight therefore for her comfort he renewes the commendation of her beauty as she had renewed her carriage and addes thereto that thereby he might witnesse to her the constancy of his liking In this verse then she is commended 1. From her beauty 2. From her comeliness and 3. From her terrour to her enemies first then she is said to be beautifull as Tirzah which was a city in Canaan not farre from Samaria wherein for pleasantness of Situation Jeroboam built his royall place and thereafter the kings of Israel kept their court as we reade 1 King 14. 17. Next she is said to be comly as Jerusalem whereof already we have spoken at large which was not onely commended for sanctity as the holy City chap. 1. 5. but also from peace and the exercise of true religion and publick worship in her beyond all other places whatsoever Lastly she is compared in respect of her estate Militant on earth to an army terrible with banners 1. The Generall of which army is he whom Joshua saw Joshua 5. 14. The captaine of the Lords hoste victorious ever and triumphant over all his enemies who is described Rev. 19. 12. c. on whose head are many crownes whose eyes are as flames of fire and whose name is King of kings and Lord of lords blessed for ever 2. His souldiers are all sonnes to the most high and coheires with their Generall of a heavenly kingdome of undanted courage in greatest extremities as Martyrs have proved and of invincible valour more then that of David or his worthies and so there was never so noble and valiant army as this 3. Their armour is armour of proof and spirituall as we have Eph. 6. 4. Their banner or Ensigne is the Crosse of Christ and his bloody sufferings under the colours of which avowed profession they constantly and couragiously fight 5. They are all one compact body in a holy unity of faith and love though they be dispersed thorow the whole earth marching all orderly in their severall stations wherein they are set by their great generall and 6. These are their priviledges 1. Wounded they may be but never killed nor over come finally 2. They are sure of victory over all their spirituall enemies yea over death and the grave it self and to triumph in the highest heavens and 3. Each one for his reward shall receive an incorruptible crowne and a glorious eternall kingdome with Christ Jesus for ever Observations 1. Seeing the estate of Christs Church here is Militant and therefore compared to an army therefore Let all her true members expect no ease rest or security on earth but rather the uttermost daily that either the craft or malice of Satan can plot or practise and therefore arme themselves with the compleat armour of God be still on their
terrible as an Army with banners as was formerly shown on the fourth verse which she is not onely so to her spirituall foes but also to wicked men both in the threatnings of Gods Word which makes their conscience oftimes tremble like Foelix as also in her sincere government and execution of discipline against scandalous delinquents Observations 1. We see by these comparisons how good and happy is their estate though never so poor and base in the world who are true members of Christ's Church and therefore if we find this by having grace in our hearts let us never grudge at our condition otherwise for as Elkanah said to Hannah 1 Sam. 1. 5 8. so the Lord has given us a worthier portion than ten thousand worlds himself being our portion And if he hath likewise in earthly things dealt liberally with us yet let us never ballance alike the same with his bounty in this but be content to lose the one for keeping the other Luk 14. 26 27 33. 2. If the Church in her militant estate be so glorious on earth how glorious will she be and all her members in her triumphant estate hereafter in the heavens Vers 11. I went down into the garden of nuts to see the fruits of the valley and to see whether the vine flourished and the pomgranate budded Followes now after Christ's commendation of his Church his speciall visit of her by going down to his garden the Lord speaking so after the manner of men as he does in like manner Gen. 18. 21. the end thereof being To see the fruits of the valley that is of those humble ones who as Esay sayes Tremble at his word Esa 66. 2. and in all humility brings sorth the fruits thereof without any proud conceit of their own merit but when they have done all counting themselves unprofitable servants As also he comes to see whether the Vines flourished or the pomgranats budded that is whether they were fruitfull or hopefull and what progresse and proficiency he could find in the practise of true faith and piety And therefore he speaks onely of fruit-Trees as Nuts Vines and pomgranats because unfruitfull Trees are not to be suffered in the Lord's garden Matth. 3. 10. Luk. 13. 7 9. The godly being compared to Nut-trees 1 Because as Nuts has the best unseen within it which is the kernell even so the best side of the godly is the inner man contrary to hypocrites as we see Psal 45. 13. 2 The Nuts with the greatest shours of rain are washt onely the more but no waies harmed even so by affliction or persecution are the godly profited but not prejudiced The godly also are likened to Pomgranats which are full of seed and liquor to show so are they replenished with the seeds and sweet liquor of grace Observations 1. As Matth. 22. we see the Lord 's particular inspection of his guests so here his speciall and particular inspection of all sorts of trees in his garden whereof if we were mindfull continually it would be a soveraign preservative against sin and a motive to godlinesse Hos 7. 2. 2. We see what sort of ground the Lord's garden is which brings forth good fruit to wit Valley-ground that is humble soules to whom onely he has promised to give grace by which they sructisie wherefore till we be made so by repentance we are not fit for fructifying and when we are made fruitfull true grace will make us yet more humble none being so holy as our Head and yet none so humble 3. We find no mention but of fruitfull trees in the Lord's garden wherefore if we be not so we know what is threatned against such Matth. 3. 10. 4. Neither are all trees bringers forth of the like precious fruit for we see some are but Nut-trees and some more noble as the Vine and the Pomgranat If therefore we labour to be fruitfull and faithfull in our places though never so mean or low it suffices that we are in the Lord's house though a door-keeper or a snuffer or a snuff-dish being in the Sanctuary 5. We see that there is not a like progresse or measure of proficiency in all for some have fruits others as the Vine but flourish and some as the Pomgranat was but only budding even as there are some but babes in Christ 1 Cor. 3. 1. and some stronger men Heb. 5. 12 13 14. It is well then if true grace be surely rooted in the heart and be kything in any measure in a holy life provided it be constantly growing in the holy progresse of a christian practice as the Apostle showes was his own endeavour Vers 12. Or ever I was aware my soul made me like the Chariots of Aminadab In these words is set down upon Christ's comming down to his Garden the sudden rapture of the soul as a swift Chariot to meet him which is the work of his Spirit blowing mightily when he list and which she saies she found before she was aware as we see the like in the calling of Zacheus the conversion of Paul the Thief upon the Crosse and the change wrought on Manasses like the awaking of Peter unawares by the Angells suddain and unexpected comming upon him in the prison and making the chains fall off from his hands Act. 12. 7. or like that descending suddenly of the holy Ghost in form of fiery tongues upon the Apostles Act. 2. 2 Which work of the Spirit upon the soul unawares makes such a rapture and alacrity of obedience that the same is compared to the swift march of the Chariots of Aminadab who as we read 1 Chron. 2. 10. was the father of Naashon Prince of the children of Judah of whom our Saviour came according to the flesh as we have it Matth. 1. 4. Others take this to be the name of Solomon's driver of his Chariots allusion being made in all this Song to Solomon Others read Aminadib which is by interpretation a willing people and not appellatively to show the disposition of Christ's people as Psal 110. and what makes them so forward to come to him Others take this to be a continued speech of Christ's showing his speedy march of mercy when he comes to visit his Church in love the very tender affection of his soul towards her making him to be like the Prodigalls father his running to meet his son whom he saw afar off or as is said here to the swift march of the Chariots of Aâ—…dab Observations 1. In respect that this work of grace exciting and enabling her to come and meet her beloved who after a whiles withdrawing himself was now come down to his garden was before she was aware We may learn hereby for any work of grace in us or good wrought by us to whom belongs the glory we being all by nature like Ezekiel's dry bones or Iazarus lying in the grave the one breathed upon and the other raised and both made to live and stand up before they were aware 2.
up her self as Isay speaks to take hold of him Isay 64. 7. She resolves and professes that she will do all the honour she can to him such as is usually done to great personages who use not onely to be waited on and met without at the dore or gate but a great way off and convoyed or brought along to the place whither they are coming as we read Psal 45. 14. Where it is said that the Queen spoken of there shal be brought or convoyed to the king in raiment of needle work with the virgins and companions that follow her Next having declared that she would lead him and bring him to her Mothers house she showes the office of her Mother or what she would do unto her to wit she would instruct her in the whole duties that she should perform to so good and glorious a husband Pro. 1. 8 9. In whom the word of her instruction should not be fruitlesse for she should make him drink of spiced wine and the juice of the Pomegranate that is she would honour and intertaine him with his owne graces and render unto him such fruits of her faith as should be sweetned and made savoury like Jacobs savoury meat which he gave his father with the spices of his owne spirit and humility wherein he delights By doing whereof v. 3. she showes in like manner what she may mutually expect of him especially in her time of need as we see Chap. 2. 6. Where the same words are set down to wit the sweet supporting of his grace and comfor-fortable imbracement of his tender love of which words because we have spoken in the forenamed place as also of the subsequent we cease here to repeat Observations 1. The godly we see makes still a progresse in grace and all religious duties as the Church is said here not to be content onely to find her beloved without but she will also with all observance and honour that she can perform lead him and bring him into her Mothers house and there intertaine him with the choisest things she can 2. We see the office of the true Church as a mother to her children and of all faithfull pastors therein which is not to keep them blind folded in ignorance which that whoor of Rome calles the Mother of devotion but to instruct them in all the duties which they ought to perform to the Lord Jesus acknowledging him to be their onely head and husband and no earthly creature as his vicar therein that he is also their onely Saviour and they nor no other in part or whole are saviours to themselves that he is likewise the sole Monarch or king and Lawgiver to his Church and with whose laws binding the conscience none can dispence the sole Priest also both for Satisfaction fully on earth and sole mediation he makes in the Heavens as likewise that he is her onely Prophet that cannot erre and whose voice onely as chief pastor in the holy scripture by all is to be heard 3. We see that the Churches instruction to her children should not be fruitlesse but should produce the sweet fruits of holy obedience as we see Isay 5. and Joh. 15. is required and whereby Christ is feasted as it were and intertained as with spiced wine and the delicious juice of the Pomegranate so that the light of knowledge whereby we see should produce the light of obedience whereby we shine and our lamps like those of the wise virgins should be both burning and shining 4. By doing whereof we shall find that our work of obedience is not in vaine but shal be well recompenced both with the comfortable embracement of Christ Jesus in the armes of his mercy and protection in our greatest need here and beside the sweet repose of a good conscience therein which was Jobs greatest comfort she shal be recompenced in mercy with his perpetuall and glorious sight hereafter in whose presence is fulness of joy and at his right hand are pleasures for evermore Psal 16. 11. Vers 5. Who is this that cometh up from the wilderness leaning upon her beloved I raised thee up under the Apple-tree there thy mother brought thee forth there she brought thee forth that bare thee Followes here a question concerning the Church which was in the same words before propounded Chap. 3. 6. to which place we referre the reader but here her posture is set down which was not there mentioned to wit that she leanes upon her beloved and whereby is signified 1. Her relying by a holy and humble confidence onely upon him in respect of her own weaknesse and his supporting of her by his speciall grace whereof he said to Paul that it should be sufficient for him without which she was neither able to stand against temptation nor walk in that narrow way that leads unto salvation let be to walk upward as she is said here to come up from the wilderness And 2. is signified that in all her feares dangers or difficulties yea in death it self with David Psal 23. 4. her onely stay and confidence for comfort resolution or delivery is onely fixt on Christ her beloved Leaning unto and upon him alone as all-sufficient to be unto her as saith the Apostle wisdome and righteousness sanctification and redemption 1 Cor. 1. 30. that according as it is written he that glorieth may glory in the Lord. After which description of the Church of Christ chosen out of the world and wilderness thereof and coming up out of the same both in affection and conformity of like conversation and leaning upon Christ onely his merit and grace followes Who first raised her up that she might thereafter come up out of the wilderness and made her to be spiritually born of her Mother the Church Surely this is Jesus Christ alone who raised the dead and sayeth here to his Church I raised thee up under the Apple-tree before this she being sitting in darkness and under the shadow of death and in such a wofull estate by nature as the Apostle showes Eph. 2. 5. He is then said here to have raised her under the Apple-tree which is mentioned Chap. 2. 3. and which tree is himself as the comforts that flow from him vers 5. are called apples Under him therefore and under his over-shaddowing by the efficacy of his owne spirit which makes him say I raised thee doth the godly rise from sinne to righteousness and there doth their Mother the Church bring them forth by the work of regeneration being conceived in her womb by the immortall seed of the word and co-operation of the Holy Ghost even as it is said of the conception of Christ our head in the womb of his virgin-Mother in like manner that the Holy Ghost should come upon her and the power of the most high should over-shaddow her therefore that holy thing that should be born of her should be called The sonne of God Luk. 1. 35. Where it is to be remarked that the work of
who were called to labour in his vineyard Matth. 20. But the keepers of Solomons vineyard did keep and dresse it in his absence whereas the keepers of Christs vineyard can do nothing unlesse he be present and a coworker with them Next the keepers of Christs vineyard they shall indeed receive a reward for their labours yea a very great one as Daniel showes and the Apostle declares but this cometh from the Master of the vineyard himselfe who promised it but not from shareing in the fruits of the vineyard 1 Cor. 3. 9. Dan. 12. 3. 1 Cor. 3. 8. 2 Tim. 4. 8. Observations 1. We see here by Christs reaping alone the fruit of his vineyard which onely she brings forth to him how faithfull his Church is as a chaste spouse who will not give the glory which is due to him to no creature in heaven nor in earth Isay 42. 8. Psal 115. 1 Faâ— lesse will she ascribe that which is his to her self or her own merit 2. Whereas Christ sayes of his vineyard that it is alwaies before him and he consequently present with the same we may see how blasphemous that doctrine is of the Roman Church and of that beast or head thereof horned like the Lamb but speaking like the Dragon who affirmeth himselfe to be Christs vicar on earth as if he himselfe had deserted his Church and let out his vineyard onely to him as Master thereof who indeed under pretence hereof shareth a large part of worldly possessions which he calles Peters patrimony and has coming in unto him daily thousands of silver 3. Seeing he sayes that his vineyard is alwaies before him whose eyes are like a flame of fire ever looking on it this should warne us all to look narrowly to our selves and watch over our wayes seeing we have him who is the al-seeing God and the righteous judge of the whole world looking upon us whereof if we were ever mindfull it would be a soveraigne perservative to us against all sinne 2 Chron. 16 9. Vers 13. Thou that dwellest in the gardens the companions hearken to thy voice cause me to heare it In these words is set down the Churches prayer to Christ that still she may injoy his presence in this life and the comfort of his word with grace that profitably she may heare and obey the same wherein 1. She calles him O thou that dwellest in the gardens that is who constantly abides and walks in the midst of thy Church as we see him described Rev. 1. 13. The companions that is those who are thy chaste worshippers therefore called Psal 45. 14. the virgin companions that follow the kings daughter who is all glorious within they hearken to thy voice that is like the true sheep of Christ Joh. 10. 3. they hearken and embrace the sound and pure doctrine that is contained in thy word and preached by faithfull pastors cause me also to heare it whereby she professes that it is the speciall grace of God and gift of his holy spirit that opens the inward eare of the soul whereof he speakes Rev. 2. 7. And who opens likewise the heart as he did Lidia's whereby they heare his word aright beleeve and obey the same Observations 1. Out of this style which she gives him saying O thou that dwells in the garden we learne this lesson of comfort that Christ is not onely present with his Church but as husbands are bidden to dwell with their wives so he is a dweller with her 1 Pet. 3. 7. as he has promised Ioh. 14. 23. Yea an indweller in the midst of her and in the hearts of all her true members whom hereafter he shall make to dwell with him for ever in the heavens 2. We see here a true note of the true Church of Christ which is where Christs voice sounds and is heard by his sheep and virgin companions there is his true Church and they are it onely 3. As these companions hearken to his voice so she desires that in like manner he would cause her to heare it Where we may observe that it is a necessary and commendable thing to advert what we see to be good in others and to endeavour to imitate that our selves for which cause the Apostle recommends his practise in so farre as he followed Christ to be a patterne to others 1 Cor. 11. 1. 4. She seeks by prayer this speciall grace from Christ that he would cause her to heare his voice so that as all graces are to be sought by prayer and from God onely who is the giver thereof so this in particular should be sought by all such who come to heare Gods word or resort thereto conscionably Vers 14. Make haste my beloved and be thou like to a roe or to a young hart upon the mountaines of spices Last of all as she beganne this song with a prayer desiring him to hasten his first coming so she ends it with a prayer desiring him in like manner with the Church Revel 22. 20. To hasten his second coming which very like sute and in the very like words we had before Chap. 2. 17. Onely she sayes here Be like a roe or young Hart upon the mountaines of spices where she spake before of the mountaines of Bether meaning by these mountaines the heavens called mountaines for their height and the eminency of that happy estate of Gods saints there and mountaines of spices for the sweet delights and pleasures for evermore that are at Gods right hand in that place of joy Observations 1. We may perceive the difference between the godly and wicked the remembrance of Christ coming to judgement to the godly is that which so overjoyes their heart that earnostly they wish the same as the solemnity of their mariage-day and meeting with Christ when their full redemption shall then be accomplished but to the other it torments them before the time and affects them with trouble of spirit as Christs first coming did unto Herod Matth. 2 3. because then beginnes the accomplishment in soul and body of all their endless misery and easeless torments in hells fire for ever 2. Are the heavens in comparison of this valley of teares and barren wilderness of this world for sublimity of happiness and all sweet delights like the mountaines of spices O then let us loath this world using it onely as if we used it not and climb these mountaines by affection and holy desires here till we come to the full and reall fruition thereof in glory hereaster Which the Lord grant to us for Christ sake Amen Finis octavi Capitis Cantici Canticorum Soli Deo Gloria FINIS 1. In respect of Pronunciation 2. Of Application 3. Of Obsignation * Note a difference between the godly and wicked Rom. 8. 1. 1. The commonnesse of his joy 2. The right object â—ly The ground Ecce Deus siâ—lis nobis cap. 4. 9 cap. 1. 9. cap. 2. 14. cap. 4. 7.