and Nations and Languages should serve him Dan. 7. 14. The Heathen are his Inheritance and the ends of the Earth his possession Psal 2. 8. And the Apostle speaking of the Preachers of the Gospell saith Their sound went into all the Earth and their words to the end of the World Rom. 10. 18. Secondly in respect of all sorts and conditions of men this is elegantly set forth by the Prophet Isa 41. 19. Where God promiseth To plant in the Wildernesse the Cedar the Shittath Tree the Myrtle the Oile-Tree the Fir-Tree the Pine and the Box-Tree together This is also sweetly represented unto Peter by a Sheet knit at fowre corners wherein were all manner of fowr-footed beasts of the Earth and wild beasts and creeping things and Fowles of the Aire Acts 10. 12. By this we are taught that not onely the Gentiles as well as the Jewes were to be received into Christ's Kingdome but also that in every Nation as himselfe afterwards Expounds it he that feareth God and worketh righteousnesse is accepted with him Vers 35. Thirdly Christ is King universall in respect of all ages and times of the World God is my King of old saith the Church Psal 74. 12. It is meant of Christ because it is said of him in the following words Hee worketh Salvation in the midst of the Earth It is Christ that worketh Salvation in the midst of the Earth and he is called a King eternall immortall 1 Tim. 1. 17. Thirdly Christ rules alone he hath no colleague or partner he carries the Government upon his owne Shoulders as we read Isa 9. 6. He alone hath received power from on high in Governing of his Church Fourthly Christ is an everlasting King He receives a Kingdome that cannot be shaken The God of Heaven saith the Prophet shall set up a Kingdome which shall never be destroyed neieher shall it be left to other people but it shall stand for ever Dan. 2. 44. Fifthly and lastly Christ is matchlesse and eminent above all other Kings in all royall vertues and endowments First he is wise and sapient and therefore called Counsellour onely wise the wonderfull numberer which sealeth up the sum full of wisdome Secondly a most magnificent and warlike King hence Christ is called A man of War the Lord of Hosts the Captaine of our Salvation he overcomes all his Enemies and his foes are made his foot-stoole Thirdly Christ is a most just and righteous King he reigns in righteousnesse his Scepter is a Scepter of rectitude and uprightnesse He is called the Lord our righteousnesse Jer. 23. 6. Secondly Observe That Christ sweetly draws and perswades his people to a neer communion with himselfe The King hath brought me c. Christ doth win the hearts of his people by love and goodnesse This is manifested Chap. 2. Vers 4. where it is said He brought me into the Banqueting House and his banner over me was love A flag or ensigne is a warlike signe whereby Souldiers are drawne from place to place So here Christ sets up a Banner of love and goodnesse whereby he draws his people after him when he displayes his Banner then all the Armies in Heaven and Earth follow him It was by love we were redeemed for Christ loved his Church saith the Apostle and gave himselfe for it Ephes 5. 25. By love we are sanctified and cleansed as we have it in Revel 1. 5. Christ hath loved us and hath washed us in his blood He hath washed us both from the guilt and pollution of sin and all from love It is also by the same love wherewithall Christ doth win and draw his people after him Thirdly Observe Christ revealeth to his Saints the secret and hidden Mysteries of the Gospell Christ leads his people into his privy Chambers and displayeth the secrets of God to them that feare him Psal 25. 14. Consider first Chambers are the places in which the Bridegroome and the Bride use to rejoyce together Joel 2. 16. So Christ as the Bridegroome rejoyceth over the Bride and doth communicate spirituall comforts unto her Such as eye hath not seene nor eare heard neither hath it entered into the heart of man the things that God hath prepared for them that love him but God hath revealed them unto us by his Spirit for the Spirit searcheth all things yea the deep things of God and thus we have the mind of Christ 1 Cor. 2. 9 10 16. This is that the Apostle doth earnestly desire that the Church of the Collossians might have their hearts comforted being knit together in love and unto all riches of the fulnesse of understanding to the acknowledgment of the Mystery of God and of the Father and of Christ in whom are hid all the treasures of wisdome and knowledge Collos 2. 2 3. When Christ revealeth such Mysteries unto his Saints he may be said then to lead them into his Chambers Secondly touching these Chambers or inner rooms they import a sight of rich Treasures or pretious Jewells Kings have the greatest treasures upon Earth and they keep their richest Ornaments and pretious things in their Chambers Now Christ is the richest of all Kings and he like a Kingly Bridegroome leadeth his Spouse into his Chambers and sheweth her all his riches and glory which he hath laid up for her in the Heavens Christ is rich in love rich in mercy rich in grace rich in wisdome and rich in knowledge yea as rich as God himselfe now Christ spreadeth these his riches before his Saints that they may see how rich they be in him But we must know Christ leads his people into his Chambers by degrees he led his Church into his Chambers in the time of the Law and shewed her the riches and glory of his Kingdome but this he hath done more fully under the Gospell since his manifestation in the flesh since the rising of the sun of righteousnesse and the shining of that morning Starre and most fully it shall be done at the consummation of the Marriage of Christ and his Spouse Here the Spouse hath some glimmerings of these riches but then shee shall have them in perfect sight here shee injoys them by vertue of a promise but then shee shall have the full fruition of them Lastly Observe The Saints are most safe and secure in Jesus Christ Chambers are places of great security therefore the Lord saith Come my people enter into thy Chambers and shut thy doors about thee hide thy selfe for a very little moment untill the indignation be over past Isa 26. 20. And thus Christ comforteth his Disciples against the Persecution of men These things I have spoken unto you that in me ye might have peace in the World yee shall have Tribulation but be of good cheer I have overcome the World John 16. 33. Thus David susteineth his faith by the power and protection of God For in the time of trouble saith he he shall hide me in his pavilion in the secret of his Tabernacle shall he
dispensed unto the Saints in the days of the Gospel all those carnall Ordinances of meats and drinks and diverse washings should be turned into a more spirituall administration The Apostle telleth us that those rites and ordinances under the Law stood only in meats and drinks and diverse washings and carnall ordinances imposed on them untill the time of reformation Hebr. 9. 10. The Apostle sums up all legall rites and shadows whatsoever calling them carnall ordinances of justifications of the flesh because they did sanctifie only to the purifying of the flesh freeing of those who used them from legall pollutions And saith he these were imposed untill the time of reformation that is untill Christ came in the flesh who should reform all such carnall rites and ceremonies with all those legal observations services exhibiting the truth and reality of spirituall things signified by them and by instituting a more holy and spirituall worship We may take either of the two last interpretations either of the encrease of grace unto the church then present or of those plentiful measures of grace and spirituall administrations under the Gospel First if wee take the meaning of the words for an increase of grace oberve That where ever the Lord begins a work of grace hee doth adde new supplies of grace to such beginnings This is that the Apostle was very confident of in behalfe of the Philippians That hee that had begun a good worke in them would finish it untill the day of Christ Phil. 1. 6. And he saith in Heb. 12. 2. Christ is the author and finisher of our faith When God had made the world he did not cease from exercising his power but it is still at work for the upholding of the creation so concerning the work of the new Creation I mean the work of grace in the soule Christ doth not only begin this work or work some small degrees of it but he doth proceed to maintain what he hath begun and to encrease that which he maintains and to perfect what he doth encrease carrying the soule from glory to glory 2. If wee understand the words of those glorious things that were to be exhibited by Christ in the time of the Gospel Observe hence That the Doctrine of faith and ordinances of the Gospell with the graces accompanying them are much more glorious and excellent then those under the law This glorious Gospel the Apostle sets forth at large in 2 Cor. 3. from vers 7. unto vers 11. But if the ministration of death written and engraven in stones were glorious c. how shall not the ministration of the spirit be more glorious He calleth the law the ministry of death because the letter killeth because it doth not communicate an ability to man to keep the same neither makes any promise of forgivenesse unto the transgressor for tste tenour of it runs thus Cursed is every one that abideth not in all the things which are written in the law It convinceth us of sinne and therefore it 's called the ministration of death and condemnatâ—on but the Gospel is the ministration of the Spirit and of life and righteousness because the Gospel doth not only shew the way to life by Christ but it is accompanied with the power of the holy Spirit whereby wee are raised from the death of sinne and quickned to the life of holinesse and it doth also crown us with righteousnesse administring the same unto us by Jesus Christ Hence saith the Apostle in vers 10. For that which was made glorious had no glory in this respect by reason of the glory that excelleth That is all those legall administrations which had some kind of glory upon them yet they had no glory comparatively as the light of a candle shines very bright in the night but it is obscured in the day-time so is the light of the Moone obscured by the light of the Sunne so likewise is the glory of the Law obscured by the light of the Gospel that it seems to have no glory or light at all Indeed the law was glorious in two respects especially 1. In respect of the promulgation of it as the Apostle shewes Heb. 12. 18 19. There was fire and blacknesse and darknesse and tempest and the sound of a Trumpet and the voyce of words c. The Lord came in great Majestie to give the Law even as the Kings of the earth do put on their garments of State when they goe to enact Laws but Christ discovered more glory upon the Mount at his transfiguration there was Moses and Elias and the voyce of God from heaven and the appearance of the holy Ghost descending upon him c. And hence it is the glory of Mount Sion exceeds the glory of Mount Sinai 2. In respect of the matter of the Law it was glorious it contained the image and glory of God which at first was stamped upon mans heart and after written in the tables of stone but now the Gospel holds forth this image as stamped upon Christ and so represented to us again This the Apostle testifies unto us in 2 Cor. 4. 4. saying Lest the light of the glorious Gospel of Christ who is the image of God should shine into their hearts And Christ is called the expresse forme or image of his person Heb. 1. 3. This is spoken not only in respect of his divine nature but also in regard that hee is God manifest in the flesh by whom the glory and righteousnesse grace mercy goodnesse wisddome and power of God is revealed unto us Again the Apostle telleth us that the glory of the ministration excelleth that of the law because that of the law is to be done away and that of the Gospel was to remain 2 Cor. 3. 11. All those carnall rites and ordinances of the Law were to be abolished and the Lord promises that in their stead he wil create new heavens and a new earth and the former shall not be remembred or come into mind Isa 65. 17. The Lord would so alter and change the state of his Church that it shall seem to be a new world and the spirituall excellency thereof shall so much exceed that which was before that the consideration of the one shall seem to drown and abolish the memory of the other The Apostle doth argue the abolishing of the old Ordinances and the continuance of the new thus In that he saith a new covenant speaking of the promise of God hee hath made the first old now that which decayeth and waxeth old is ready to vanish away Heb. 8. 13. That is the old legall administration shall be disannulled or abrogated at the comming in of that which is new To conclude in the times of restauration of the Gospel all things shall be altered for the better as in Isa 30. 26. The light of the Moon shall be as the light of the Sun and the light of the Sun shall be seven-fold as the light of seven dayes c. That is
above all other societies whatsoever because unto her Members are committed the Oracles of God as the Apostle speakes of the Church of the Jewes Rom. 3. 2. unto whom also pertained the Adoption and the glorie and the Covenants and the giving of the Law and the service of God and the promises Rom. 9. 4. Secondly Jerusalem was eminenter then other places for it is said they went to Jerusalem and down to Aegypt and other places so the Church is from above Gal. 4. 26. because it hath its originall from above and steeres its course towards heaven above Thirdly Jerusalem was a Cittie compact in it selfe Psal 122. 3. So is the Church the body of Christ compact and knit together by joynts and legiaments as it is in the naturall body for so the Apostle telleth us that The whole body of the Church is fitly joyned together and compacted by that which every joynt supplyeth c. Ephes 4. 16. Fourthly Jerusalem is a free Cittie and had many Citie-priviledges and immunities so is the Church Gaâ— 4. 26. Jerusalem or the Church which is above is free The Law was delivered in a most terrible manner on Mount Sinai and the effects thereof was nothing but bondage but after it was sent out of Zion and out of Jerusalem with the Spirit of grace and adoption and brings with it cheerefulnesse and libertie so though Agar geâ—dereth to bondage yet Jerusalem which is above is free Fifthly Jerusalem was the seat of God chosen from all places of the world as appeares Psal 132. 13 14. For the Lord hath chosen Zion â—he hath desired it for his habitation this is my rest for ever here will I dwell for I have desired it So the Church of Christ is his seate where he dwels and holds forth the word of life and distributes the rich treasures of grace and glory and doth beutifie it with all heavenly excellencies and priviledges of salvation Sixthly Jerusalem was the joy of the whole earth Psal 48. 2. So is the Church the joy and comfort of the word what are all the men in the world besides the Church is the seate of saving truth and is built upon the foundation of the Prophets and Apostles so that the Church is the depository of the truth that orbe out of which this glorious light shines forth and unto the Church pertains the Covenant and the promises as you heard before So much for the Parties charged Now wee proceed to the manner of the charge By the Roes and by the Hindes of the Field Some render these words thus Tarry ye abroad with the Roes or with the Hinde of the field Wee may understand it thus Yee that are by the Roes that is yee that feed your flocks abroad in the Feilds where the Roes and Hindes runne The meaning may be this get you abroad for a while take your pleasure and doe what you will only disquiet not neither vexe my beloued This is spoken by the Church after the manner of men and their wives who when they would talke off secret matters or take their rest and be quiet will bid their Children and servants get them abroad and recreate themselves where they will for a while Indeed some take the words as if the Oath were by the Roes and by the Hindes which cannot be but improper and onely figurative because Oathes and Adjurations are by the name of God onely Deut. 6. 13. We may read it among the Roes so doth Arius Montanus rather then by the Roes because the Letter Beth is here prefixed which signifieth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In capreis in Or among more properly then by The Church doth in her charge to the Daughters of Jerusalem take these creatures to wit the Roes and Hinds as witnesses against them if they neglect their charge an example we have in Deut. 30. 19. I call Heaven and Earth saith Moses to record this day against you c. This obtestation of Heaven and Earth is meant the creatures in Heaven and Earth We have the like expression in Josh 24. 27. This stone shall be a witnesse saith Joshua unto us for it hath heard all the words of the Lord. This figurative Speech is as much as if Joshuah had said to the people thus this stone shall as truely witnesse against you if you shall falsifie your promise and Covenant as if it had heard the words that were spoken Hence Observe That unreasonable creatures are called to testifie against men that deale falsly with Christ Suitable to this is that in the Prophet Jer. 2. 12. Be astonished O yee Heavens at this and be yee horribly afraid be yee very desolate saith the Lord. Implying that the very senselesse creatures were they apprehensive of such evills would abhor such dealings and tremble to thinke what the issue of them would be or that such courses were such as might justly fill Heaven and Earth with astonishment And so in Isa 1. 2. Give eare O Heavens and heare O Earth c. Because men are obstinate and senselesse the dumb creatures are called upon as more ready to heare and obey Gods word then they and are therefore witnesses for God against them And in Psal 50. 4. He will call to the Heavens to judge his people that Heaven Earth may beare record And in Job 20. 27. The Heavens shall reveale his iniquity and the Earth shall rise up against him Let us consider the nature and condition of these Roes and Hinds and then we shall see how fitly they are here brought in in this obtestation or adjuration 1. The Roes and Hinds are wild Beasts of the Field 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Militia congregatio populi axercitus and have their names of Armies and Powers and by wild Beasts the people of the world who are not of God are named so that his people are admonished not to provoke Jesus Christ least these wild Beasts among whom they live should be made instrumentall to afflict them 2. These Roes and Hinds are set forth in Scripture for their swiftnesse of foot as in 2 Sam. 2. 18. which being referred to Gods judgements may signifie the swiftnesse of Gods judgement on them that shal break this adjuration 3. These creatures are also commended for their mutuall love one to another by them is the love betweene man and wife set forth as in Prov. 5. 19. Let her be as the loving Hind and as the pleasant Roe c. That as the Males and Females of these Beasts doe dearly love one another so is the unfeighned love betweene man and wife and also betweene Christ and his Church for Christ himselfe is likened to a Roe or young Hart in Vers 9. 4. These Beasts are very much desirous of the highest places this is a property given by the Prophet Habakkuk to the Hinds when he saith The Lord will make my feet like the Hinds and he will make me walk upon mine high places Habak 3. 19. So should the
from Beasts and a beast in the shape of a man is the worst of all Our affections are very pleasant delightful to us this object is as pleasant as our affections there is no object in the world but there is a wil inclinable to close with it now what better object can our wil affections have then Christ 4. Observe The affections of the Saints are more ingaged to â—hrist consecrated to his love then unto the greatest delights in the World More then wine Wine is put by a Synechdoche for all pleasant and delightful things in the World yet saith the Church we will remember thy loves more then worldly minded men do remember Wine yea more then we our selves doe remember our worldy injoyments A Saint may love the Creature according to that Character God hath stamped upon it but still he setteth Christ on the top of his affections witnesse David in Psa 73. 25. Whom have I in Heaven but thee and there is none in Earth that I desire besides thee When we let our affections run out upon the Creature we doe but lose them and they become unprofitable unto us but when they are set upon Christ we lose them not he makes them Heavenly and gracious and gives them to us againe whatsoever we expend on Christ in Christ we shall find it again The upright love thee Hence Observe That the Saints are perfect and upright in a Gospell account A man is that in Gospell account which he sincerely desires to be a beleiver aims at perfection and therefore he is called a perfect man his desires carry the denomination of the thing desired Now that part in man that hath the predominancy and is most active that part carrieth the denomination of the whole now uprightnesse and righteousnesse holinesse and sincerity these carry the greatest sway in the hearts of the Saints they being sanctified in every part in soule and body and Spirit hence they are called holy righteous pure undefiled and clean having their Conscience clean by the blood of sprinkling and the like Secondly Observe That holy and righteous men are onely fit to praise and make mention of the love of Christ All the righteousnesse of the will of the mind of the affections will praise and celebrate Christs love but as for unrighteousnes it is enmity against Christ and unfit to mention or to praise his love And therefore the exhortation is to the righteous Ps 33. 1. Rejoice in the Lord O ye righteous for praise is comely for the upright The word translated comely denoteth a fair and comely grace for which a thing is to be liked or desir'd The Apostle expresseth it in Greek by fair and beautifull Rom. 10. 15. How beautifull are the feet of those that preach the Gospel c. That is how desireable are the feet of those that preach the Gospel For the beauty of a thing makes it to be desired now the praises of Christs love are most desireable and glorious in the Saints none but they are fit to record and make mention of Christs loves Lastly Observe The Saints by remembring and making mention of Christs loves are the more confirmed and increased in love towards him The Church had declared before that those chast and pure virgins loved Christ but here she doth mention it again to declare that now the Spouse had been in the Bed-chamber of the King and had a sight of those heavenly treasures which are reserved for her whereupon shee rejoyceth with exceeding great joy and doth also record and rehearse all his loves and by this means all the upright are enflamed more more with love to Christ As fire is encreased by adding of fuell unto it so is our love to Christ upon fresh and new manifestations of his great love toward us VERS 5 6. I am blacke but comely O yee daughters of Jerusalem as the Tents of Kedar as the curtains of Solomon Looke not upon me because I am blacke because the Sunne hath looked upon me my mothers children were angry with me they made me the keeper of the vineyards but mine owne vineyard have I not kept IN the precedent verses we had the Churches first speech unto Christ professing her faith and love now we have an Apostrophee or her aversion or turning of Speech from her Beloved unto the Daughters of Jerusalem to prevent those scandals and offences which might arise in respect of the Churches afflictions and infirmities which she was subject unto in this life It falleth out sometimes that some do love them that do not love them again and so the objection might be thus Thou art enflamed with a vehement and passionate love but is it not towards one that careth not for thee and one that doth farre excell thee For thou hast set him forth to be a glorious and great King so gracious and loving so sweet and pleasant so faire and beautifull so rich and compleat as that nothing under heaven is any way comparable unto him Now how is it possible that thou shouldst be a Spouse to such a glorious Bridegroom how should he love or delight in thee thou art but a black hued Virgin therefore canst not be fit to match to such a beautiful sweet King as is Messiah Now she answereth all this fully and that first by a double adjunct of colour or hue one contrary to the other 1. By confession I am black 2. By refutation but comely Both which are illustrated by two comparisons 1. To shew her blacknesse As the tents of Kedar 2. To shew her fairnesse As the curtains or the hangings of Solomon vers 5. Now she proceedeth unto a more full answer because none should take offence at her blacknesse as to impaire her dignity or worth or more lightly to regard or esteem of her and this she doth 1. By admonition to the daughters of Jerusalem not to despise or disdain her in these words Looke not upon me because I am black 2. Shee rendereth a reason of her admonition and that is drawn from the cause of her blacknesse and the cause is three-fold 1. From the supream cause The sunne hath looked upon me 2. From the instrumentall cause my mothers children were angry with me c. 3. From the impulsive cause which was internal wholly in her selfe that is though they made her the keeper of the Vinyards yet she kept not well her own Vineyard I am blacke but comely The Hebrew word here translated blacke signifieth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Denigrari Nigresceie nigrnm esse In pih diluculo manè sedulò studiosè quaerete a nomine blacknesse or darknesse and therefore the Hebrew word Mishchar is taken from the same roote which signifies the morning or the day-dawning because of the blackness or darknesse thereof 1. By blacknesse or darknesse we may understand affliction or tribulation so the Prophet calleth tribulation night because the solitarinesse and fear thereof is like the darknesse Isa 26.
and fouls of the aire Act. 10. 12. And the Apostle was bid to arise and to slay and eate Now by this he was taught that not only the Gentiles as well as the Jews were admitted into Christ's kingdom but of every nation as himselfe afterwards expounds it he that feareth God and worketh righteousnesse is accepted of him vers 35 We read that the fleece of Gideon was first wet and the bean-floor dry then afterwards the barne-floore was wet and the fleece dry so God gave his law first to the seed of Abraham and not unto the Gentiles then the Gentiles which were the wild olives were ingraffed and the naturall olives were rejected but he will at length save both Jew and Gentile The Scripture it selfe speaks thus Isa 56. 6 7. God promiseth that he will bring the sonnes of the stranger that is the Gentiles to his holy mountaine and make them joyfull in the house of prayer and their burnt-offerings and their sacrifices shall be accepted upon his Altar for saith hee my house shall be called an house of prayer for all people So that Christ was an Altar for all nations where on both Jewes and Gentiles were an offering acceptable to God And a like place there is in Isa 60. 7. All the flocks of Kedar shall be gathered together unto thee the Rams of Nebajoth shall minister unto thee they shall come up with acceptance on mine Altar and I will glorifie the house of my glory Here Christ is made an Altar that makes the Gentiles as I may say a sacrifice of a sweet smelling favour unto God Fifthly the flower of the garden is only for pleasure but the flower of the field is for profit it is medicinable and fit for an ingredient inelectuaries to heale diseases So looke upon Christ as upon the most gainfull and profitable thing to the soule that can be imagined nothing more fit and commodious nothing more enriching then Christ is he is gaine for himselfe without relation to any other besides himselfe he is a rich and inestimable treasure to the soul Wisdome is better then Rubies and all things that may be desired are not to be compared to it Prov. 8. 11. And doubtlesse Christ is the wisdome there spoken of So for the rose of Sharon it followeth The lilie of the vallies Here Christ doth assimilate himselfe to the precious Lilie The lilie saith Pliny is next in nobility Plinie Nat. Hict lib. 25 cap. 5. unto the rose The Scripture sets it forth to be a glorious and amiable flower even Solomon in all his glory was not arrayed like one of these saith Christ Matth. 6. 29. Christ doth assimilate himselfe to the precious lilie or the valleys and that in these respects First The lilie is a flower of hot quality so that as Christ was compared before to a rose of cold quality because he cooles his Fathers wrath and because he cooles the hot distempered lusts in the soule so here he is compared to a Lillie which is hot in operation because he doth warm and revive his people Secondly the Lillie is of an excellent cleer colour it was of a super exexcellent beauty according to the fore-named place Mat. 6. 29. Solomon in all his glory was not arrayed like one of these But behold Jesus Christ a greater then Solomon is here Matth. 12. 42. compared to the lillie of the valeys which farre surmounted Solomon in all his glory Christ was cloathed with the Spirit of God It was said of him the Spirit of the Lord is upon me Isa 61. 1. And God saith I will put my Spirit upon him Isa 42. 1. That is I will cloath him with my Spirit Now if the Spirit be his garment then no creature nor all the creatures in the world can compare with him in glory Thirdly the Lilie is is called of the Hebrews Soshan which signifies the flower of six because of his six leaves we have the same expression in the Title of Psal 45. It is dedicated to him that excelleth on Shoshannim that is on six stringed instruments The Hebrew word is derived of Shesh that is six So in six dayes God created the world so the creation of the new Heavens and new earth is agreeable to the former which shall be done by Christ Fourthly The Lilie is of golden colour within so is Christ full of golden graces he is a head of gold Song 5. and he makes his Members sutable by issuing out of himself golden streames of grace into their hearts Fiftly The higher and the taller the Lilie's stalke is the more dependent and hanging downe is the head thereof thus it was with Christ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the forme or essence of God or in the nature and condition of God yet he tooke upon him the state and condition of a servant He thought it no robbery or rapine to be equall with God yet he suffered himselfe to be denuded and robb'd of his glorie by sinfull men God cals him the man that is his fellow Zech. 15. 7. and yet he was made a fellow to Theeves and malefactors and though he was full of glorie and excellency yet he emptyed himselfe of all for so are the words of the Apostle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he evacuated or emptyed himselfe that is he reduced himself as it were to nothing he did as it were exhaust and draw himselfe drie he did for a time deny himselfe casting aside his robes of Majesty by his voluntary condiscending to such a low debasement as he under-went for us Sixthly The Lilie is a flower of a redolent and sweet savour so Christ in all his graces is much more sweet and ravishing Now for the valleys where these Lilies grew it notes unto us First That Christ's condition was meane and low in respect of outward things he is not the lofty Cedar but the lowly Lilly But though Christ was like a Tree whose root was in the earth yet his fruit reached as high as heaven Secondly The Valleyes note unto us the fruit and benefit of Christ's humiliation for the Lilie of the valleyes is capable of more moisture then is the Lilie of the mountains even so Christ by debasing himselfe received abundance of grace and glorie from the Father and wee also are exalted by his debasement for by a supply of his grace notwithstanding our low and base estate are made sweet and amiable like the Lilie as the Lord saith I will be as the dew upon Israel he shall blossome as the Lilie and strike forth his roots as Lebanon Hos 14. 5. So much of Christ's speech touching himselfe having so compared himself to The rose of Sharon and the Lilie of the valleys Now followeth his speech touching his Church Vers 2. As the Lilie among Thorns so is my love among the Daughters Now Christ utters the commendations of his spouse where he confirmeth and amplyfieth the former speech preferring her above other people as the Lilie is above Thornes and Thistles
the Forrest Vers 3. As the Apple tree among the trees c. 2. The effects or fruits of Christ and they are double 1. A fervent desire in the Church toward Christ I exceedingly delight to sit under his shaddow Vers 4. 2. Christs loving provision made for her He hath brought me into the banqueting house c. Vers 4. This was as a cause of love-sicknesse to the Church upon which follows these effects 1. A patheticall exclamation or suddaine outcry of the Church Stay me with Flaggons and comfort me with Apples for I am sick of love Lastly a remedy follows this disease His left hand is under my head c. Vers 6. 1. For the Churches comparison in these words As the Apple tree among the the trees of the wood so is my beloved among the sonnes In which we may consider fowre things 1. What the Tree is that is here spoken of 2. The place it groweth in to wit in the Forrest 3. The person resembled by this Tree 4. The persons resembled to the place of the trees growth The Apple tree here spoken of is expressed in the Hebrew by the word Tapuach expounded in Greeke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Inde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Malus arbor malum fruct us by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Latine Malus Some thinke that Malum an Apple comes from Malum evill because sin came first into the world by eating of an Apple But others unto whom I incline think that it comes from Malo I more will or desire because it is passing pleasing to nature it being a fruit which man much desireth and delights in An Apple tree is commended to us in these respects 1. For its comfortable shaddow that it giveth as appears in the following part of the Verse it being a tree of a spreading nature 2. It is very fruitfull as likewise appears in this Verse the Apple tree is fruitfull above all the trees of the Forrest which bring forth no fruit or else they bring forth wild harsh and sowre fruit not fit for food 3. The Apple tree hath more variety of fruits then any other tree whatsoever so that it can hardly be reckoned up how many various sorts of Apples there be and that of different tast 4. It is very pleasant in tast 5. It is very sweet and refreshing unto the sense of smelling as thereby a quickning power is conveyed into a fainting weake body Now by this is held out the plentifull supply of grace in Christ flowing downe upon all his Members Hence Observe That the Saints find a sweet supply of all grace in Christ For looke of what use and comfort the Apple tree is to mans body the same and much more is Christ unto the soule Christ is a shaddow of protection unto his people fruitfull in his communicating of grace he aboundeth in variety of all his graces his fruit is good to the tast and sweet unto the sences of the soul cheering and comforting those that are weake by communicating of those graces to them Christ hath in him sufficiency of all grace relative and suitable to all conditions as Job saith that he was eyes to the blind and feet to the lame and a Father to the poore so is Christ made every thing to Believers in proportion to their wants As Elisha when he raised a Child to life Put his mouth upon the Childs mouth his eyes upon the Childs eyes his hands upon the Childs hands still similar parts were applied to similar so doth Christ apply himselfe to us in a relation suting and answering to every necessity This of the Apple tree Secondly the place of this Apple trees growth it is among the trees of the wood or of the Forrest or Grove among wild trees begrowne over with mosse and without culter trees that bring not forth fruit meet for man that are either barren or else they beare wild sowre bitter and unsavory fruits such as is food for Hogs and wild Beasts rather then for man Such is the state of all the Sonnes of men by nature for so saith the Apostle in Rom. 11. 24. that we are wild by nature not as we were first made but as we were corrupted in Adam and so derived from him to his posterity and therefore he saith we were graffed in contrary to nature That is we are ingraffed in to Jesus Christ by some means which is above nature Now Christ far excelleth in beauty fruit and comfort all the Sonnes of men Thirdly the person affimilated to the Apple tree it is Jesus Christ the Churches Beloved from whom shee receives life health and every saving grace of the Spirit The Hebrews expresse Beloved by the word Dod which is the same in signification with David as was hinted before in Chap 1. 13. Christ is the Churches Beloved he loved her first therefore her duty is to love him againe and therein shee faileth not although shee be not able to love him so perfectly as shee ought nor in such a measure as he loveth her Fourthly the persons resembled by the Forrest trees they are termed Sonnes not sonnes of men yet the adjunct of men may be added and so it may be meant of all the Sonnes of Adam whom Christ far excelleth as it is said of him in Psal 45. 3. Thou art fairer then all the sonnes of Adam The Church considers Christ not exalted but here on earth in his estate of humiliation not sitting in the Heavens but pitching his Tabernacle among men And therefore it cannot be that Christ is here compared unto the Angells which are called the sonnes of God Job 1. 6. unto whom in this estate and in respect of taking our nature and for the suffering of death was somewhat inferiour Heb. 2. 7. but in respect of the former similitude of the trees of the wood we may understand it of all earthly creatures as the Kings and Potentates and wise men of the world these are called sonnes as the peoples of the world were called Daughters in Vers 2. Thus the King of Assyria is likened to a Cedar in Lebanon under whose shaddow dwelt all great Nations Ezek. 31. 3. 6. And Nebuchadnezzar is likened to a tree strong and high under which the beasts of the Earth dwelt c. So the Church doth extoll her beloved above all the great ones in the world he being the Prince of the Kings of the Earth Rev. 1. 5. These things remembred let us see what is inferred First Observe That all men by nature are like the Trees of the Forrest which bring forth nothing but sowre bitter and unsavory fruit All the fruits that man produceth by any naturall ability it is like the fruit of a wildernesse wild bitter and unsavory Secondly Note Christ is the Churches Beloved Christ loved us and gave himselfe for us he loved us when we were not yea when we were his enemies we were reconciled unto him hence it is that the Saints love Christ Thirdly Note That
Saints walk on high places and not remaine below on Mountaines of Earth but we should Mount up to Heaven in our hearts the hill of Gods holinesse and of our happinesse unto which Paul ascended in the vision of his soul and unto which Stevens heart and eye was lifted up in the end of his Apology because his defence was in the Heavens All our Salvation joy and happinesse commeth not from the Mountaines of flesh and blood but from the Heavens 5. These creatures were often made a prey and over-reached by the Huntsman therefore Christ himselfe is called Aijeleth Kashacar The Hind of the morning Psal 22. 1. Who in that Psalme is extreamly hunted with Doggs of the Evening so are all the Saints hunted by the men of the world 6. These Hinds are very charitable one unto another it is reported of them that when they swim over a River the first sustaineth the second and the second upholds the third c. Thus the Saints are exhorted by the Apostle to beare one anothers burthens and so fulfill the Law of Christ Gal. 6. 2. Not looking every man on his owne things but every man also unto the things of others Phil. 2. 4. Thus in some measure all the Saints may be likened to the Roes and Hindes of the field not that they were to sweare by them but for whose sake and by whose means they were to take themselves bound as by a Solemne Oath not to stir or provoke Christ by any miscarriage whatsoever Thus far for the manner of his charge now followeth the matter thereof That yee stir not up nor awake my love The words may be read If yee stir and if yee stir up or If yee awake and if yee awake up for they are both 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vigilavit excitatus fu it Trausitive excitavit of one signification save they differ in forme and being both referred to the Love after mentioned they meane a stirring up more or lesse The word If used in Oaths and adjurations is a prohibition upon penalty as in Gen. 21. 23. Sweare unto me here by God If thou shalt lie unto me That is that thou wilt not lie as Psal 89. 35. Once have I sworne by my holinesse if I lie unto David That is I will not lie unto David And in Mark 8. 12. If a signe be given which is explain'd in Mat. 16. 4. A signe shall be given And so if they shall enter into my rest Heb. 3. 11. Psal 95. 11. which the Apostle openeth thus He sware that they should not enter Heb. 3. 18. It is an imperfect Speech where an imprecation is understood Stirring is opposed unto sleep and quietnesse as sitting still The Lord is said then to stir up or awake when he delivereth his Church out of trouble as in Psal 78. 65. Then the Lord awaked as one out of sleep c. That is he stirred up himselfe to punish the Philistims whereas before he seemed to sleep And the Church then stirreth up the Lord when it earnestly prayeth for such deliverance as in Psal 44. 23. Awake why sleepest thou O Lord saith the Church but these things are spoken Ad captuâ— humanum after the manner of men for properly he â—hat keepeth Israel slumbereth not nor sleepeth not Psal 121. 4. We may apply this unto the stirring provoking of Christ by sin for which he doth often chastise and correct his people as appears in Exod. 23. 20 21. Behold saith the Lord I send an Angell to keep thee in the way and to bring thee into the place which I have prepared Beware of him and obey his voyce provoke him not for he will not pardon your transgressions for my name is in him The Angell here spoken of is Christ as appears by this that he hath power to pardon sin and Gods name is in him that is he is essentially God for Gods name and attributes are his very essence So that the charge is not to provoke or stir up Christ to indignation by sin or any miscarriage It followeth the title here given unto Christ My Love This word My is not found in the Originall but we may understand it my love to wit Christ her beloved who is called Love by an excellency as in Song 1. 4. Righteous persons were called righteousnesses God is love 1 John 4. 8. and is most worthy to be loved The Church is called by the name of love in Song 7. 6. Lastly we have the duration or continuance of this charge Vntill he please Vntill it please or untill he please meaning Christ and if we take it for provoking of Christ by sin it is meant never for so the word untill doth often signifie as in Isa 22. 14. this iniquity shall not be purged from you untill yee die that is never and it is said Michal had no Child untill the day of her death 2 Sam. 6. 23. That is shee never had any Child Or it may be meant of Christ's comming in the flesh and then we must take it thus the Daughters of Jerusalem are charged to suffer affliction under the Law being shut up unto the faith that should be revealed which Law was a School-master unto Christ Gal. 3. 23. And the Church was as a Child in her nonage under Tutors and Governors under the Law Vntill the appointed time of the Father Gal. 4. 1 2. Now I say according to this Interpretation they were charged to waite in faith and patience unto the comming of the Lord as it is in Jam. 5. 7. 1 Pet 5. 6 7. and not to provoke him by Murmuring or otherwise through feare or unbeliefe Now from this weighty charge Observe First That we ought to be carefull not to disquiet Jesus Christ whilst he seeks our quiet The Apostle adviseth us not to grieve the holy Spirit adding this reason Because saith he by it yee are sealed unto the day of redemption Ephes 4. 30. So are we also on the other hand to please the Spirit as we would not turne away the Seale of our salvation The Prophet tells the reason why the Lord fought against his people Because saith he they rebelled and vexed his holy Spirit Isa 63. 10. Secondly Observe That Christ is the Churches love The love of the Saints may be divided and branched out to creatures some love to one creature and some to another but all the streame of their affections meet in Christ as the Rivers meet in the Sea and as the Sun-beams meet in the Sun As Christ eternall exceeding rich love is fastened onely upon the Church for indeed his love grows and plants it selfe there So a believers love is fixed onely upon Christ as upon its proper and onely object Thirdly in that this adjuration is limitted to the Beloveds will and good pleasure if we take it for provoking by sin Observe That our great care must be not at any time to sin against Christ to provoke him to wrath Job saith that faire weather commeth
Raine is over and gone Raine is over or changed that is the stormes and tempests of the winter is past away and gone and faire and pleasant weather come in the place Raine in winter is uncomfortable to travell in as in Ezr. 10. 9. The people trembled for the raine was great And in vers 13. The people were not able to stand without because it was a time of much raine Showres and tempests are very troublesome to those that are abroad or without doors These things may be apply'd First to the bondage of sin which may well be compared to the winter for as a nipping winter deflowreth the beauteous face of a Garden or Orchard so doth sin deforme and rob a people of their beauty Secondly we may apply these winter stormes and blasts to outward trouble and grievances in this life by the malice and persecution of wicked men as when Israel was under Aegyptian bondage and under the captivity of Babylon such times as these were winter seasons full of trouble and tempest Now we may apply it unto the spirituall winter of Antichrists raigne and rage after which we begin to see buddings of glory and liberty shine forth againe Thirdly Wee may apply this winter to the menaces and showring threats of the Law and this I rather understand to be the right interpretation of the words even as by the subsequent Spring I understand to be mystically meant the Gospell Now looke how the winter is to the fruits of the earth the same is the ministration of the Law to the soule The Law was promulgated with ensignes of feare namely with burning fire Blacknesse darknesse and tempest yea so terrible was the slight as Moses said I exceedingly feare and tremble Heb. 12. 18. 21. This stormie winter began with the Law in Mount Sinai when Christ came in the flesh to publish the Gospell of joy and peace the showres of judgement ended or rather the showres were changed from windie tempestuous showres to refreshing showers of the Spring-time Hence Observe That the Saints under the Gospell are under a more glorious and comfortable dispensation then the Saints were under the Law Hence it is that Christ useth this as an argument to quicken and stirre up his Church to draw neere to him namely because The winter was changed and the raine gone Now the nipping ceremoniall impediments were removed and a greater discoverie of love and grace manifested The Apostle speaking of the New-covenant saith Now that which is old meaning the Law is ready to vanish away Heb. 8. 13. that is seeing Christ is come and the time is now of the New-covenant the Leviticall ordinances which he calleth in another place carnal and all the whole forme of the legall Covenant and ceremonies formes of worship are abrogated And now saith the Apostle in Heb. 12. Wee are not come unto Mount Sinai but unto Mount Sion that is to the Church under the Gospell whereof Mount Sion was a Type Psal 14. 7. Hence it is that the Prophet Isaiah foretelling of the glorie of the times of the Gospel sayth And it shall come to passe saith he in the last dayes that the mountaine of the Lords house shall be established in the top of the mountains and it shall be exalted above the hils c. that is the spiritual glorie and grace of Christs Kingdome shall be advanced above all worldly state and power and saith he The Nations shall flow unto it and many people shall say come ye let us goe up to the mountaine of the Lord to the house of the God of Jacob c. Isa 2. 2 3. that is they shall embrane the wayes of Christ readily and spontaneously with a free spirit they shall not be filled with that terrour and amazement as the people of Israel were at Mount Sinai that when they heard the words of the Law desired to heare them no more but they shall say He will teach us his wayes and wee will walke in his pathes for out of Zion shall goe forth the Law and the word of the Lord from Jerusalem That is the doctrine of the Gospell shall be first preached in Jerusalem and from thence sent abroad into all the world Christ having used a motive to quicken his Church to come away taken from the pleasantnesse of the season to wit the spring time Now let us consider the particulars whereby this Spring is described VERS 12. The flowers appeare on the earth the time of the singing of Birds is come and the voice of the Turtle is heard in our Land VERS 13. The Fig-tree putteth forth her greene figs c. HEre wee have a particular description of the Spring by the flowers that appeare by the singing of Birds by the voice of the Turtle by the fig-tree bringing forth figgs and the Vines with their first grapes casting forth a smell c. The perswasion then being drawne from the comparison of the times Wee are to consider how it stands in the mysticall sense First Wee may apply this to the State of all the elect before their calling and then to their estate after regeneration Before they be called their hearts are even like the earth in winter under the cold frosts and stormes of sinne where can be nothing but bitternesse and things unsavourie After the Lord hath called them there is a fragrancie and heavenly dew of all graces upon the soule then the sweet flowers and wholesome fruits doe bud forth Secondly Wee may apply the words to the state of the Church under nipping frosts and stormie threats of the Law Now by the comming of Christ in the flesh and the publishing of the Gospell of peace and glad-tydings those winter-showres were changed from windy showres to showres beseeming the Spring then there was abundance of spirituall peace and joy in the holy-Ghost even heavenly melodie which is here represented by the springings of flowers and the singing of Birds The flowers appeare on the earth c. The flowers or the flowerings appeare The Hebrew word signifies any flourishing thing in Ezek. 7. 10. it is used for the blossoming of a rod By these flowers wee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Floruit Effloruit may understand First the Saints themselves which now begin to hold up their heads and of the fruits of the Spirit whereby the elect give a pleasant smell and whereby they are much adorned and comforted Thus when the Lord promiseth grace to his people he saith Israel shall blossome and bud and fill the face of the world with fruit Isa 27. 6. Though they seemed to have been so grievously afflicted that they seeme past all hope of recoverie yet they shall settle and thrive and encrease againe On the earth or in the earth which being drie and barren by nature being cursed for mans sake Gen. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is by the supply of the raine and dew from Heaven is made fruitfull so are the Saints by nature but are made
in Christ we have a manifestation of God whereof we have a figure in Moses Exod. 33. The Lord proclaimed his mercy his patience his goodnesse his truth and justice before him these are his back-parts and more then these he could not see and therefore it is said that the Lord covered Moses with his hand while he passed by But where was Moses when he had this Vision and appearance of God He was in the clift of the rocke Now verily that Rock was a shadow of Christ we see the glory goodnesse and face of God through him Per speculum as it were in a glasse Christ is the lively image of God 2 Cor. 4. 4. The brightnesse of his glory and the expresse Character of his person Heb. 1. 3. There is no excellency in the Father but it is in the Son and by the Sonne we come to injoy it so saith the Apostle God who hath commanded light to shine out of darknesse hath shined in our hearts to give the light of the knowledge of the glory of God in the face of Jesus Christ 2 Cor. 4. 6. Both this expression and that in the Hebrews before mentioned where Christ is called the brightnesse of God◠glory are a metaphor taken from the beams of the Sunne as the Sun is manifested by his owne brightnesse viz. by his Beams for we cannot see the Sun in Rota in his Charriot or circumvolution but by his Beames so the inaccessible light of the Fathers glory is revealed Tanquam per radios ac splendorem as it were by beams and brightnesse shining most clearly in Christ and the Fountaine and root of that brightnesse is in Christ's God-head but darted upon us through the Man-hood according to the testimony John 1. 18. No man hath seene God at any time the onely begotten Sonne which is in the bosome of the Father he hath declared him The bosome is the place and seat of secrets now it is Christ onely that opens the bosome declares the secrets and reveales the glory and brightnesse of Gods face unto us In a word all our happinesse safety and glory lies in Christ if we be in the Rock we sit in heavenly places with Christ Ephes 1. 3. And we are in Christ Ephes 1. 1. 1 Cor. 3. 1. And our life is hid with Christ in God Col. 3. 3. And by him we have accesse to the Father as it were by steps and stairs So much for the description of the Church in respect of her mansion or dwelling place Now followeth the thing shee is exhorted unto with the Exhortation annexed Let me see thy countenance let me heare thy voyce for sweet is thy voyce and thy countenance is comely Christ having awaked his Love he now exhorteth her to a more neer fellowship and communion with himselfe and that first by saying Let me see thy Countenance c. Let me see or cause me to see thy aspect thy visage thy 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vidit invisit praevidit aspexit prospexit Inde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Visio visus aspectus species forme and fashion that is stir up thy faith and hold up thy face shew me thy Countenance boldly with joy and comfort looke upon me as it were with open face and see my glory contemplate upon my excellency and goodnesse and in this manner doth Messiah call the Church to a neer and sweet communion with himselfe Hence Observe That the Saints with faith and boldnesse have accesse unto the Father through Christ their Mediator Hence it is that the Spouse being in the Rock by which is meant Christ as was shewed before is bid to come and unveile her face and to take a view of the glory of God in Christ And this is that which the Apostle declares saying But we with open face beholding as in a glasse the glory of the Lord are changed into the same Image from glory to glory even as by the Spirit of the Lord 2 Cor. 3. 18. This expression is taken from an allegory of the covering wherewith Moses veiled his face when he appeared before the Lord Exod. 34. 33. And by that beholding of God had his face lightned and shining with beams So have the Saints a free accesse unto God by Christ which is not as a darke vaile but a pure resplendent glasse wherein the glorious countenance of God is seene by us and we are thereby renewed and as it were glorified in our minds according to the same Image of God in holinesse and righteousnesse And againe the Apostle tells us We have a High-Priest which is entered into Heaven even Jesus the Sonne of God Therefore saith he let us hold fast our profession c. And let us goe boldly to the Throne of grace that we may receive mercy and find grace Christus est sacerdos sacrificium deus cui templum in quo reconciliamur to helpe in the time of need Heb. 4. 14 16. For Christ is as one saith the Priest the Sacrifice the God and the Temple the Priest by whom the Sacrifice through whom the God to whom and the Temple in whom we are reconciled Thus for the first branch of the exhortation The second followeth in adding these words Let me heare thy voyce Let me heare or cause me to heare thy voyce towit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the voyce of his owne spirit speaking in the Spouse by prayers praises and thanksgivings Christ calleth for the voice of the Spouse like to the joyous sweet mourning note of the Dove in the absence of her Mate Hence Observe That Christ is so affected with the sweet Dove-like voyce of his Church as that he entreats his Church to cause him to heare it He calls for the voyce of preaching his glorious works the joy and gladnesse from his Church and he calls for the voyce of prayer Psal 50. 15. Call on me in the day of trouble c. Though Christ should seeme sometime to neglect his people as not to heare them yet he would not have them to cease to call upon him but would have them pray continually like the poore Widow in the Gospell that importuned the judge because when he seems not to hear his Spouse he looks on her with the greatest delectation So far the second branch of the exhortation The reason of the one and the other followeth For sweet is thy voyce and thy Countenance is comely Thy voyce is sweet or pleasing delightfull that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Miscuit commiscuit per metaphorum jucundus dulcis 〈◊〉 acceptable and welcome being uttered by faith it must needs delight because it is sweet melodious and piercing and no marvaile seing it is the voyce of his owne Spirit and therefore cannot be but very sweet and delightsome Hence Observe That the voyce of Christs owne spirit in his Saints is very sweet and pleasant unto him Would Christ so call and earnestly seeke for the voyce of his Spouse if it were not a sweet