6. As the Shepherd seeks any of his sheep who are gone astray seems to be lost to find bring the same back againe as we see in that parable Matth. 18. 12 Ezek. 34. 16. So has Christ Jesus come from the Heaven to the earth to seek and find out his lost sheep And dayly seeks and follows after them in the ministry of his Word to reclaime them from their sinfull and dangerous straying away from him 7. As a shepherd heals the diseased and sick amongst his sheep and binds up that which is broken amongst them as we see Ezek. 34. 4. Even so was our Saviour the Lord Jesus sent as he declares Isay 61. 1. to bind up the broken hearted and proclaime liberty to the captives and as he promiseth Ezek. 34. 16. He will seek that which was lost and bring againe that which was driven away and will bind up that which was broken and strengthen that which was sick for he is that Heavenly Physitian who is able to cure all diseases Psalm 103. 3. and more loving then that Samaritan who out of his tender compassion towards our wounded souls suffered himself so to be wounded and pierced both in soul and body that of his precious blood a soveraigne plaister might be made for us to apply by faith to our sick soules 8. As a shepheard tenderly deales with the weake and young Gen. 33. 11. Even so is it said of Christ Jesus Isay 40. 11. That he shall gather his Lambs with his arme and carry them in his bosome and shall gently lead them that are with young which the Psalmist expresles Psal 103. 13. Saying like as a father pittyeth his children so the Lord pittyeth them that feare him for he knowes our-frame and remembreth that we are but dust He layes no more upon them nor they may beare yea he helps them secretly to beare and wisely mixes their cup and makes his grace to be sufficient for them 9. As the shepheard separates from his flock the goats or such as are not his owne So sayes the Lord Ezek. 34. 17. Behold I judge between cattell and cattell between the rammes and the Hee-goats and will separate at the last day his own sheep who heard his voice and followed Him here from the wicked that are none of His but petulant goats setting the one at his right hand unto Eternall life and the other as his left hand unto eternall destruction But here is a great difference between other shepheards and this shepherd spoken of here for 1. Others may lose some of their sheep but not so he therefore sayes he to his father Joh. 17. 12. These that thou gavest me I have kept and none of them is lost neither is any one able to take them out of his hand 2. His sheep are the workmanship of his hands but other shepherds though they feed their sheep yet they may not say that they made their sheep 3. Other shepherds make gaine of their sheep and kill some of them for their owne food but no gaine redounds to this shepherd by his sheep their goodnesse not extending to him as David sayes Psal 16. 2. And for saving of his sheep from death he was killed and gave himself to the death for them Thirdly she assimilats all the true members of Christs church to sheep calling them His flock even as our Saviour also calles them his little flock for whom the Father has prepaired a kingdome which style of a flock of sheep is frequently ascribed to them in Scripture Ezek. 34. 2. To remember them 1. Of their infirmity for their humiliation Joh. 10. 2. 21. 16. 2 Of their duty for their instruction and 3. Of the care that is had of them for their consolation 1 Pet. 5. 2. 1. Their infirmity then is this that like sheep they are of themselves ready and prone to stray as we see it told us Isay 53. 6. And in that parable Matth. 18. 12. both by reason of externall temptation and that bosome-enemy which we have of our own corruption as we see in the parable of the prodigall sonne and in the examples of Gods dearest saints as David and Peter c Ezek 34. 6. 1. For admonishing them of their duty 1. Christs flock being of sheep they are therefore neither of wild beasts as Tigers or Lyons Foxes or Wolves nor yet are they of uncleane beasts as dogs and swine or the like but of such as are â—amed from all such ferity and purged from impurity by the power of God and his soveraigne grace yea in a manner metamorphosed from such like as they were before by nature as we see in the examples of Manasseh Mary Magdalen and Paul 2. As sheep are simple and not like crafty foxes as Cant. 2. 15. and as Christ called Herod so are the godly by a Holy simplicity and sincerity yet mixt with serpentime prudence and are like Nathaniel Behold a true Israelite in whom there is no guile 3. They are meek and harmlesse and so are the godly having learned that Lesson of their Master and being ready to do good to all but not to requite evill with evill at the hands of any this meekness and quietness of spirit as Peter tells us being of great price in the sight of God 1. Pet. 3. 4. 4. Sheep are patient in suffering therefore it is said of our Saviour that as a Lamb to the slaughter and as a sheep before her shearer is dumb Isay 53. 7. so he opened not his mouth Even so are the godly patient in suffering either Immediatly what is laid upon them for their sinnes or tryall by the Hand of God or what is done unto them mediatly by the Hand of man as we see in the examples of Job David Joseph Stephen and others 5. Sheep as they are patient so they are profitable both in their lives and by their death for mans food and clothing even so are the godly profitable many wayes both for their company as we see in Josephs being in Poâ—iphars house Jacob in Labans and if ten righteous had been in Sodom as also by their conversation and holy example both in word and deed making their light shine before men that men seeing their good works may glorifie God their Heavenly father And as they are profitable many wayes in their life so are they likewise in their holy deaths and comfortable departure wherein a man may see a strange change of the nature of death in them and a great difference betweene them and the ungodly therein 6. Sheep are obedient and follow whither the shepherd leads them even so as our Saviour showes Joh. 10. 4. his sheep they hear his voice and they follow Him making his precepts to be the directory of their life and his practice their pattern for imitation as we see in Paul who said to the Corinthians Follow me as I follow Christ 2 Cor. 11. 1. 7. Sheep after they have fed in greene pasture they thereafter
good use she should still make therof that the thankfull acknovvledgment for these and use made of these might move the Lord in mercy to a gracious bestovving of the other The speech is borrovved from the manner of men vvho vvhen they are betrothed to any do kindly invite and bring them into their best Rooms and furnished Chambers there to show them vvhat goods and Riches they have vvhereof they are to make them partakers vvhom they mind to espouse thereby the more to gladden them confirme and inflame their affection even so the Lord Jesus having betroathed unto himself his Church he brings her into his Chambers vvhen he reveales unto her soul his Heavenly mystery here whereof the Apostle speaks and vvhat Treasures Riches and glory he has laid up for her in the Heavens hereafter Col. 2. 2. 3. the assurance whereof so rejoyces the believing soul and inflames her love to him vvho has so loved her that as the Baptist leaped for joy in his mothers Womb so the Soul leaps for joy in the body and is almost amazed thereat as Jacob vvas at the nevvs of Josephs being alive and of his preferment In which vvords vve have to consider 1. What are these Chambers 2. What means this bringing-in of her into them and 3. Hovv he is styled vvho is the in-bringer First then Chambers are inner Rooms wherein usually things are laid up and especially in Kings Chambers whereof here is mention the Rich Ornaments and honour of Royall Majesty is to be seen and therefore every one gets not accesse to such places who otherwise are permitted to enter in at the Court-gates and outer Rooms but only these who find more speciall favour and neerer accesse even so these Chambers here meant are the heavenly mysteries of the Gospell and as Eph. 3. 8. the unsearchable Riches of Christ manifested and laid open to us thereby not only to know by a fleeting knowledge in the braine but to feel the power of the Gospell as the povver of God unto salvation to every true believer and working a holy change as the vvords of Christ vvrought on those that he called to follow him and on Paul vvhen he vvas converted yea reviving them that are dead vvith Lazarus to arise up from the dead that he may give them light vvhich sanctifying renevving and changing povver is not felt nor this saving knovvledge revealed to every one vvho come to the externall hearing of the Word vvhich is as it were the admission to the utter Court or more common Roomes but only to souls espoused to him as here and vvho is said therefore to be brought into his inner Chambers and knovv as David saies the secret of the Lord Psal 25. 14. That is besides the knovvledge of his heavenly mysteries the secret piercing and changing power thereof unto their sanctification and thereby the secret vvitnessing of Gods spirit to theirs that they are the sonnes of God and heirs of salvation Next he speaks not of one Chamber but of Chambers in the Plurall as it were bringing her from one to another to shovv 1. The degrees he uses of revealing and manifesting himself and his heavenly mysteries to his Church and true members thereof not all at once or in such a measure as aftervvard it pleases him to reveale and therfore making them grovv from grace to grace and from knovvledge to knowledge as the blind man that was cured saw by degrees or as the light grovves ever cleerer from the davvning to the bright day and 2. To shovv his diverse dispensation under the Lavv and Gospell being before and under the Lavv as it were led into some Chambers vvhere she saw indeed the King 's Royall and Rich Furniture prepared for his spouse and all such as fear him but vvith a dimme and glimmering light but under the Gospell she vvas led into more lightsome Roomes vvhere more cleerly she might see his glory riches and Royall Furniture and vvhat was before folded up vvas then unfolded and laid open to her view And yet their remaines another third Chamber and Mansion-place vvherein she shall be brought at the solemnization of that glorious marriage between him and her vvherein she shall see cleerest of all and enjoy with him those Riches of his Kingdome vvhich the mortall Eye never saw nor could it enter into the heart to conceive sufficiently thereof and this Chamber may vvell be called his Chamber of Presence or bedchamber vvhere there shall be rest from her labours and she shall injoy his presence for ever vvherein there is fullness of joy and at his right hand pleasures for evermore The second thing is the Bringing of her into these Chambers vvhich vve must understand to be spirituall for the manner and done by Gods spirit as the agent is by the ordinary ministry of the Word vvhereby both he gives her the Eye of Faith vvhereby she may behold in the Gospell these heavenly Riches and treasure therof in Christ as also he layes open these things by his invvard revelation to her view vvhich God hath prepared for them that love him as the Apostle shovvs 1 Cor. 2. 9 10. and vvhich are hid from all those vvho perish The third thing is vvho brought her in and how is he styled He is here said to be a King vvhich is the first of Christs three Offices vvho is King Priest and Prophet a King for dignity a Priest for Piety and a Prophet for Heavenly Wisdome and prudence and all these three transcendent and therefore the King of kings the true and sole high Priest and that great prophet of his Church authorized from heaven that all men should hear him Ruling us as King having offered himself as a sacrifice for us and interceding as Priest instructing us by his Word and Spirit as he is our prophet and who only has made us a Royall Priesthood to his Father This style then of King he frequently gets in Scripture as Psal 2. 6. Jer. 33. 5. and Zech. 9. 9. vvho has all these properties 1. He is a good King as he is also called the good Shepherd John 10. 11. discharging to the full all the offices of a good king to his subjects both in government and protection 2. He is a great King as Mal. 1. 14. 1. Both in power in it self being almighty and over all persons their souls as well as their bodies and great also in respect of the extent of his dominion over Heaven Earth and Hell and so onely catholick 3. He is also a gracious king 1. In patent accesse at all times and to all who in-call upon him 2. In ready and bountifull granting their petitions 3. In taking notice of the love loyalty and obedience of every one of his subjects and 4. In rewarding every one who is such vvith blessing here and a kingdome hereafter and Lastly he is a glorious King or the king of glory as the Psalmist styles him Psal 24. 7. Whose glory is not earthly
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
perplexity need resolution binding up so what is broken and strengthning that which is sick and like a bruised reed or smoaking flax Thirdly her question to them If they saw her well-beloved because it was fittest that they should know Christ or see him who were as the light of the world to give knowledge of him and show or like the Baptist point him forth to others this being it which is said by Malachi That the Priest's lips should preserve knowledge and they should seek the Law at his mouth Mal. 2. 7. for he is the messenger of the Lord of Hosts And therefore they are compared to that star that led the Wise-men to the place where Christ was Wherefore suitably she enquires at them for Him whom her foul loves But unto this question we see not here any answer made mention of which behoved to be either because they made none at all which is not like to be the true cause or else because upon their answer at that present she found not the good thereof which is that comfortable resolution and finding of him whom her soul loved as she found within short space thereafter The seed of God's Word like other seed having its own time to brier and bring forth its fruit which the husbandman is bidden to wait for in patience And God's Spirit having his own time of efficacious working with the Word and of the comfortable application to the soul of that which it hath been ruminating upon that so all comfort may be known to come from him onely who is the promised Comforter in and by the means of the Word and all glory may be given to him therefore Observations 1. By the Church's constant inquiry and indefatigable pains notwithstanding all discouragements of seeking and not finding as before we see a most worthy and imitable example to follow of constant cleaving to Christ as Job firmly resolved and as Ruth did to Naomi and that we should never desist to seek till we find to ask till we get and to knock till it be opened unto us 2. In respect that Pastors are called watchmen and especially as Ezek. 34. 10. at whose hands the Lord will require the blood of such as perish through their default 1 They ought to consider the weightinesse of their charge and beg earnestly strength and abilities from God to discharge the same And 2 People for their encouragement should obey that exhortation of the Apostle Heb. 13. 17. Vers 4. It was but a little that I passed from them but I found him whom my soul loved I held him and would not let him go untill I brought him into my mothers house and into the chamber of her that conceived me The Church getting no resolution that can satisfie her soul she yet continues seeking and by constant seeking as Joshua and Caleb followed the Lord when means fail she finds him to her comfort for neither can the most comfortable speeches of brethren who can tell with David what the Lord hath done for their souls nor the resolution of Pastours raise up a cast-down soul cure a wounded spirit and comfort an afflicted conscience till Christ himself come and show himself to the soul as there was no cure by the waters of Bethesda till the Angell came down and moved the same nor no calm of the storm till Christ awaked and spake to the sea Matth. 8. Next when she has found him as Jacob did the Angell that wrestled with him she held him and would not let him go and so she practises that Precept of Solomon Take fast hold of instruction let her not go but keep her sure for she is thy life Prov. 4. 13. Which holding of him whom her soul loveth is by the hand of Faith gripping fast to the promises of his Word and to him in them Neither is this rudenesse as it would seem in her that she should lay hold on so glorious a King and not let him go 1 In respect of that mysticall matrimonial union between them And 2 in respect that such sort of dealing is most acceptable to Christ who delights in such a holy violence whereby the godly take the heavens by force And as we see in Jacob's example which has such power with God and in the end never wants the blessing Wherein the marvellous kindnesse of the Lord is seen that he yields himself as it were to be so held and detained by us yea who furnishes ' to us both the hand and strength whereby he is held see Col. 2. 18. Neither thinks he it any rudenesse or unmannerlinesse in us so to do although Papists and enemies to the truth would suggest that it is too much sawcinesse for sinfull men to come directly to Christ and lay hold on him and not rather in a more humble manner to seek unto some Saint or Angell to intercede for them But his true Church here doth not so but seeks onely to him and by a holy confidence layeth hold on him alone who crieth out to all Come to me all ye that are weary and loaden and I will refresh you Neither is she content onely to lay hold on him and not to let him go but she brought him to her Mother's house and into the chamber of her that conceived her that there He might abide and dwell with her by which house or chamber is meant the heart as it is said Ephes 3. 17. That Christ dwelleth in the heart by faith and as the Apostle declares Rom. 8. 9. by his Spirit which if a man have not dwelling in him he is none of his Which is called the house of her Mother or chamber of her that conceived her because in the heart the seed of the Word is received as in the womb of the Mother and faith thereby is begotten as it were and the new birth or inner man is conceived The marks of which finding and bringing home of Christ to the soul or heart are these 1 There is light or illumination which must be 1 a humbling light 2 a warming light 3 a changing or renewing light making the heart a new heart new words new actions 2 There is a life known by the motions thereof and care of its self preservation c. and with it a death of and to sin 3 There is peace joyned with righteousnesse and care not to return again unto folly 4 There is joy such as Psal 51. 12. and 4. 6 or like that of Simeon's And 5 There is liberty from sin's slavery and spirituall bondage as Esay showes That they may be trees of righteousnesse the planting of the Lord and that they may be glorified Esa 61. 1 3. Observations 1. This example that the Church found her well-beloved at last serveth both for comfort and encouragement to all those who with a hearty affection diligently and constantly seek after Christ for howsoever he come not so soon as they would yet let them not faint nor give over but be assured at last
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.
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
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
16. 3. Even so the Lord of his free grace out of the corrupted and accursed masse of mankind has separate and chosen a select number to be his Church to dwell in the midst of them by a peculiar and constant presence of grace here and to advance them at last to dwell with him in eternall glory hereafter 3. In respect of Situation firmly founded upon a Mount that cannot be removed as we see Psalm 125. 1. but abideth for ever even so is the Church of God built upon a sure foundation the Rock Christ Jesus against which the gates of Hell shall no-wise prevail 4. In respect of defence and fortification with Mountains round about Walls and Watch-Tovvers as vve see Psalm 125. 2. Isai 62 6. Ezekiel 33 3. Even so as the mountains are round about Jerusalem so the Lord is round about his people sayes the Psalmist from hence forth even for ever Psalm 125. 2. 84. 11. 5. In respect of compact structure for commodious habitation as we see Psalm 122. 3. Even so is Christ's Church conpactly built Eph. 2. 21. and firmly joyned together by a three fold conjunction 1. Of unity in faith 2. Of externall profession in the truth and 3. Of love and affection 6. In respect of Gods true worship and adoration which was there established and therefore there was the Temple the Lords Priests and sacrifices even so in Christs Church there is the true worship of God in like manner established for which cause it is called 1 Tim. 3. 15. The Pillar and stable place of truth and no where but there is the voyce of the great Shepherd Christ Jesus to be heard nor doth he walk but in the midst of his Golden Candlesticks 7. In respect of her many priviledges and peculiar donations as to be called the Citty of the great King the Lords dwelling place and glory of the Earth and in respect whereof Psalm 87. 3. it is said Glorious things are spoken of thee O City of God Even so great and many are the Prerogatives of the Church of Christ as to be the spouse of the King of Kings cloathed with the Sun crowned with stars trampling on the Moon attended on by Angels having heaven her inheritance and all things to be hers Rev. 12. 1. This Jerusalem here is said to have daughters therfore as we see Gal. 4. 26. She is a mother yea such a mother to her Children as the mother of her head and Husband was to Christ to wit a virgin-mother in whose womb the godly are conceived through the operation of the holy Ghost by the immortall seed of the Word 1 Pet. 1. 23. And borne againe by that new birth whereof our Saviour speaks to Nicodemus John 3. 3. And upon whose breasts they are fed and nourished by that sincere milk of the Word wherof Peter speaks 1 Pet. 2. 2. Having then spoken of those to whom she speaks follows next what it is that she speaks to wit I am black sayes she but comely which speech of hers is by way of concession granting that which they might object unto her concerning her blacknesse but withall showing them that she was comly which blacknesse or rather blackishness howsoever it may be said to befall her because of the infirmities whereunto she is subject in this life so long as flesh and spirit are in her like Rebecca's twins wrastling yet specially this blackness is said to befall her as she shows in the next verse because of persecution and much affliction whereunto she is subject and all such who will live godly in this present World which persecution in the next Verse she calls the Suns looking upon her and which our Saviour Mat. 13. 6. expounds to be such and wherewith the Lord wisely suffers his Church to be exercised for these reasons following 1. To purge her as in a furnace from her drosse and so to further her mortification therfore called a Fiery tryall which the Godly should not think strange to be amongst them 2. To Weane her affection from this World that it may be the more setled on him and that life to come and to make death and her entry into her rest the more welcome when it comes 3. For exercise of her holy gifts and graces as her patience humility love constancy and courage c. 4. For detecting of Hypocrits and Temporizers who in the hour of temptation like chaffe will not abide with the solid graine 5. For manifesting his mighty power to the disappoyntment of Satan and comfort of his own in preserving his Church in the midst of hottest persecution as the bush was where Moses saw the fire or the three Children in the fiery furnace see also Cant. 2 2. 6. Making this also a mean of propagating the Gospell which Satan and his Instruments thereby would impede as a Vine by cutting the same becomes more frâ—itfull hence Sanguis martyrum semen ecclesiae and by the dispersion of the Disciples the preaching of the Gospell was the farder spread 7. Hereby likewise the body is conformed to the Head by bearing the Crosse here that she may come to the Crown hereafter for all which former respects the godly have rejoyced in their sufferings and as Philip. 1. 29. counted it a gift or benefit and an honour given them that they were found worthie to suffer with Christ Thus we see the difference between the troubles of the godly especially for righteousnesse and these of the wicked 1. In their nature 2. In the ground wherefrom they come even the Lords great love 3. In their fruit to wit of righteousnesse And 4. In their end The next thing whereof he speaks by way of Apology is that she is comly where we have to consider 1. What this comelinesse is and wherein it consists 2. From whom she hath it And 3. Before whom or in whose sight and estimation she is so But first this would seem to be contrary to a Virgins modesty chiefly to praise her self and say that she was comely and to that humility whereof Salomon speaks saying Let anotherman praise thee and not thine own mouth a stranger and not thine own lips Prov. 27. 2. But hereunto it may be answered that without violation of that precept of Solomons this may be done in two cases Vel quando ad imitationem requirit hoc utilitas audientis vel ad justam defensionem necessitas loquentis both which we may see in Paul The first Acts. 20. 18. 35. and againe 1 Cor. 11. 1. The second in two whole Chapters 2 Cor. 11. 12 To come then to the first poynt to be handled of her comliness to wit what it is and wherein it consists It is nothing else but that spirituall and inward beauty of Holiness so called Psal 29. 2. and 110. 3. which as is said Ezek. 16. 14. is that comliness which the Lord put upon Her and whereby as the Psalmist Speakes Psal 45. 13. The kings daughter is all glorious
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
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
representing our estate in nature under grace we ought to try our selves thereby in which of these estates we are If we find our hearts cold in zeale or the love of God and heavenly things or hard and obstinate and that our life is barren altogether in good works c. then we are as yet in the estate of nature and it is yet winter with us but if we find that the sweet smelling and delectable flowres of grace and holy vertues bud in our soul and appeare in our life that we have hearts to praise God and mourne like the turtle for our sinnes and that we are fruitfull in holiness and a godly life then our winter is past and it is the spring with us or estate of grace wherein we stand 3. The repetition or reireration of the former exhortation that is used in the end of this 13. verse to rise and come away showes unto us these two things 1. Our Saviour his earnestness of our spirituall good and salvation as he testified to the Jewes How oft would he have gathered them as chickens under his wings but they would nor and therefore he uses here as it were line upon line and precept upon precept saying once and againe Arise my love my fair one and come away 2. This showes the laziness of the best and lothness like Lot to rise from security and come away from the affecting of this world and these earthly things that are therein Verse 14. O my dove that art in the clifts of the rock in the secret places of the staires Let me see thy countenance Let me heare thy voice for sweet is thy voice and thy countenance is comely Here he uses yet a further perswasion unto her to come forth unto him and conferre with him wherein we have 1. How he styles her 2. Whereunto he exhorts her and 3. His incouragement of her or reason of exhortation First then he styles her a Dove whereof we have spoken somewhat on the 15. verse of the first Chapter concerning the eyes of the dove and so likewise he calles her Cant. 5. 2. Comparing her so 1. In respect of breeding 2. Of feeding 3. Of nestling and 4. Of other properties whereof we shall speak First then for breeding Among all foules the dove is most fruitfull even so is the Church in bringing forth children to God and of good works 2. For feeding The dove is not carnivorax as ravenous foules are but feeds cleanly upon pure grane even so doth the Church not on the wisdome of flesh and blood nor on carnall pleasures but on the pure word of God and wholesome grane thereof 3. The naturall place of nestling as we see here are rocks and so is Christ the rock to her in the clifts of whose wounds she places all her safety 4. These are her properties 1. The dove is simple therefore sayes our Saviour be simple as the dove and so is Christs church like Nathaniel in whom there is neither guile nor Hypocrisie 2. The dove is chaste and faithfull to her consort and so is Christs church to him both in affection and retaining the purity of his true worship 3. The dove is mournefull as we have Isay 38. 14. And so is Christs church here sowing in teares that she may reape in joy 4. The dove is Harmlesse and Meek and so is Christs church and every true member thereof 5. The dove loveth cleanness and to haunt to white places and so doth the Church cleanness and holiness of life and all such societies 6. The dove is sociall avis gregaria easily tamed and profitable and so is the Church and every true member thereof 7. The dove is timorous as we see Hos 11. 11. and therefore has no fence but flight and for feare of enemies hides her self in the clefts of the rock even so do the godly Ps 119. 120. and who for feare of their spirituall enemies hide themselves in the clefts and under the protection of the true rock Christ Jesus 8. The dove is swift in fleeing as we see Ps 55. 6. and so is Christ church by faith and devotion pearcing the very heavens and as the dove carried the Olive branch and was taken into the Ark when the raven abode without even so the godly have peace and grace here and are assumed to glory hereafter when the wicked are left out Next she is called his dove 1. By creation Gen. 8. 11. 2. By purchase or redemption 3. By the fathers donation whereof Joh. 17. 9 4. By confaederation Jer. 7. 23. and 5. By matrimoniall conjunction whereby she sayes Cant. 6. 3. I am my welbeloved's and he is mine c. Now the place where she is said to be is in the clifts of the rock and secret places of the staires by which rock is no other meant but Christ Jesus himself so called by David Ps 62. 2 81. 21. and by Daniel Dan. 2. 45. Upon whom whosoever builds he is only wise and against such the gates of Hell shall in no wise prevaile And which rock is neither a dry rock but like that in the wilderness which gushed forth abundantly with refreshing water for which cause the Apostle sayes that that rock was Christ 1 Cor. 10. 4. Neither is it a barren rock but like that whereof Job speakes Job 29. 6. which poureth forth rivers of gladning oile unto us and plenty of consolation Petra caelestis caducum enim terrenum omne quae et solidum fundamentum edificanti et securum mâ—nimentum advolanti Next by the clifts of this rock Some do understand the Lords eternall counsell and election of his owne wherein as in a most sure rock the salvation of the Church rests knowing that as our Saviour sayes it is impossible that the elect should perish Matth. 24. Others understand hereby that protection of the Lord's over his owne whereof David speakes Ps 32. 7. And our Saviour saying of his sheep I give unto them eternall life and they shall never perish neither shall any pluck them out of my hand My father also that gave them me is greater then all neither shall any pluck them out of my Father's hand Joh. 10. 29. And I and my Father are one Others and that most rightly understand with Bernard by the clifts of this Rock the wounds of Christ and merits of his precious bloodshed which like so many clefts or hollow places were opened upon the Crosse and whereunto every christian soul in the time of an accusing conscience and Satan's pursuit by temptation who is like a greedy Kite or Hawk by the flight of faith may have her recourse In his enim saies he se columba tutatur circumvolitantem intrepidè intuetur accipitrem Thirdly By the secret place of the staires as we see Psal 91. 1. is meant the Lord himself who is the hiding and secret place of his own as we have him so called there and Psal 32. 7. and 84. 11. Unto whom the hunted and
no good fruit but either as has been said barrenness or Briers even so in the world and mans heart by nature there is no fitness of ground for the seed of Gods word nor planting of the saving graces of the Holy Ghost till we be made as the Apostle speaketh the Lords husbandry 1 Cor. 3. and such a change be wrought as we have Psal 107. 35. 37. from barrenness to be fruitfull to the Lord while as the whole world beside out of which we ascend here with the Church doth remaine as a wast barren and until'd wilderness Secondly by her coming up out of the wilderness is not meant any corporall or locall mutation for thus neither doth Christ come down to her nor doth she ascend to him but a spirituall ascension in affection and holy devotion by faith and Sanctification not conforming her self as the Apostle speakes to the world but being transformed by the renewing of her mind that she may prove what is that good acceptable and perfect will of God Rom. 12. 2. In respect of which going up out of the wilderness which is opposit to going down as we have Exod. 13. 18. and Gen. 42. 2. Solomon sayes that the way of life is above to the wiâ—e that he may depart from Hell beneath Pro. 15. 24. and indeed this is no small work seeing that the whole bensell of our hearts naturally bend down-wards to this world and earthly things and it is the mighty power of Christs grace when he comes that makes this ascension Thirdly she is said to come up out of the wilderness like pillars of smoak to show that her journey and mounting up to Heaven as has been said being moved by the fire of Gods spirit is with a straight foot or course of Sanctification and with a steddy and constant resolution like Davids signified here by pillars Psal 119. 57. and thus as a spirituall sacrifice the godly offer up themselves as they are exhorted Rom. 12. 1. and straightly ascend to God like the sacrifice of Abel on Christ Jesus as the alter by the fire of the spirit and resolving the earthly part of their naturall corruption piece by piece into ashes Fourthly she is said to be perfumed with Myrrh and frankincense and other pouders of the Merchant to show that thus the Church is made a sweet odour to God in Christ whose death is like Myrrh bitter in taste but sweet in smell and whose mediation is figured by frankincense whereof is mention Exod. 30. 34. as we see Rev. 8. 3. so that thorow his death and mediation the Church becomes a sweet odour to God like Jacob in Esau's vesture Also she may be said to be perfumed with Myrrh and Frankincense Myrrh being a figure of mortification of the flesh whereunto we are exhorted Col. 3. 5. It being used in the imbalming the dead And Frankincense a figure of the grace of prayer and holy devotion as we see Psal 140. 2. and Rev. 8. 3. With other pouders of the Merchant that is with all other graces that Christ has bestowed on her by the preaching of the Gospell with all these she is said to be perfumed and so made sweet and fit to ascend up before God in the heavens for otherwise in and of our selves by nature we stink like hemlock and are most loathsome abominable fitter for that pit which burneth with fire and brimstone then to ascend up into such heavenly palaces till he wash us and anoint and cloth us as we see Ezek. 16. and as Esther was purified and perfumed with sweet odours before she came to the king Esther 2. 12 till we be purified by the blood of Christ and perfumed with the merit of his sufferings and with the graces of his spirit needfull to salvation before we present our selves for acceptation to the King of kings Likewise she being in a barren wilderness where no such sweet and odoriferous spices does grow and being of her self also like the Church of Laodicea poore and wretched Rev. 3. We see that she has not these things from her self but from her blessed bridegroom whom when she found she found also as in a full storehouse all these things in him and got all these things from him so that justly he might say to her as he speaks by his Prophet I decked thee with ornaments and thou wast beautiful with my comeliness which I had put upon thee Ezek. 16. 11. 14. Observations 1. We see that God can raise up a Church to himself even in the wilderness to the admiration of observers as Rev. 12. and although we be in the wilderness of this world yet with the Church we should not be of it but with her we should come out of it as Abraham was bidden leave Vr of the Chalde's Lot go out of Sodom and Gods people come out of Babylon Separating our selves from the manner of the conversation thereof as we would be separate at the Last day like sheep from the goats from the damnation thereof 2. As we should leave the wilderness of the world so we should spiritually ascend towards heaven like pillars of smoak not only forsaking and abhorring that which is evill but as the Apostle exhorts us cleaving to that which is good Rom. 12. 9. For in these two true religion consists as the people of Israel quitting Egypt behoved to mind Canaan and those that disgust earthly vanities must be inamoured with heavenly graces and seek those things that are above where Christ sits at the right hand of the Father And as smoak is caused by fire so he who must inable and makes us do both these is the spirit of God who is compared to fire Matth. 3. 11. 3. But the Church never mounts upward like pillars of smoak in a steddy and constant course till after seeking she found her welbeloved who first came down to her before she could ascend up to him which showes us that even so before we can come out of the world and nature and â—mount up to heaven by a Heavenly disposition desires and delight we must be sensible of our spiriuall wants seek after Christ and find him and therefore this is the cause why so few spiritually thus ascend but cleave and are glewed to the world and remain in nature because they were never yet sensible of their spirituall wants or what need they had of Christ neither ever yet truly did they seek after him or comfortably find him and who spiritually ascend not here shall never in their bodies ascend comfortably hereafter 4. It is likewise said that she not only ascends like pillars of smoak having found Christ but also that she is perfumed with Myrrh and Frankincense c. Which showes unto us that till we be indued with the saving graces of God signified by these perfumes and powders of the Merchant which makes us smell sweetly in Gods sight we will never be fit to ascend up or present our selves before his heavenly Majesty to
expect acceptation but will be as a stinking or corrupt carcase and our best exercises of devotion but abomination before him and therefore most earnestly should we seek the graces and gifts of Gods holy spirit that so we may be as pillars of smoak perfumed ascending like Abels sacrifice and finding acceptation 5. The churches manner of ascending being thus persumed is like pillars of smoak which showes unto us that our spirituall ascending and heavenly disposition must not be by fitts but steddy resolute and constant without wavering notwithstanding of any wind of temptation as was Joshuas resolution to serve the Lord Jobs practice of cleaving to him and of all others that have attained to the end of their faith which is the salvation of their soules Vers 7. Behold his bed which is Solomons threescore valiant men are about it of the valiant of I srae 8. They all hold swords being export in warre every man hath his sword upon his thigh because of feare in the night From this verse to the end of the Chapter the church sets forth the glory of Christ whom after seeking at last she had found by the glory of Solomon whereof our Saviour speaketh Matth. 6. 29. By particularizing it in these three Solomons bed his Chariot and his Crown his bed strongly guarded his Chariot richly furnished and his Crown gloriously adorned First then our Saviour is compared here to Solomon and next his glory in these three forenamed unto the glory of Solomon Himself then is compared to Solomon for these respects 1. Solomon was the sonne of David and so was Christ according to the flesh and therefore so called in like manner 2. Solomon according to the signification of his name was a peaceable Prince and so is Christ that Prince of peace as Isay calles him who has made peace between God and us Isai 9. 6. And is the author of all peace externall internall and eternall 3. Solomon was greatly beloved of God 2 Sam. 12. 24. and so was Christ proclaimed to be the welbeloved of the Father in whom he was well pleased 4. Solomon excelled and exceeded all others in wisdome riches and glory and so doth Christ who is the wisdome of the Father the full treasure of grace and the king of glory 1 King 10. 23. Col. 2. 3. 5. The fame of all these in Solomon spread a farre off and allured many to come and hear his wisdom And so has the fame of Christs wisdome grace and glory which he gives to the utmost ends of the earth allured many to come to him and hear his wisdome revealed in the Ministry of his word 6. Solomon took to wife an alien the daughter of Pharaoh an Egyptian and made Her a glorious Queen unto himself as we see Psal 45. and so has Christ taken those who were aliens from the Common-wealth of Israel of a wicked proprogeny as we see Ezek. 16. even idolatrous Gentiles and make them a glorious Spouse unto himself in like manner 7. He built that glorious Temple which was called Solomon's Temple and so has Christ built his Church of lively stones gloriously adorned by Grace here which is called likewise his Church and mysticall body and which he shall make more glorious to himself in the heavens hereafter Secondly By Solomon's bed where he lies in the night-time of this life and as the Apostle saies where he dwells by faith and there rests as it were and reposes himself is meant the hearts of his Elect Ephes 3. 17. as we see Cant. 1. 13. whose hearts and souls like Solomon's bed which was so strongly guarded 1 are kept by the power of God through faith unto salvation as saies the Apostle 1 Pet. 1. 5. and as the Psalmist shews Psal 125. 2. 2 They are guarded by his holy Angells called the Lord's heavenly Hostes and who are ministring spirits sent out for the good of the Elect Iuk 2. 13. And 3 faithfull Pastors and able for the calling furnished with the sword of the spirit Ephes 6. 17. which is the Word of God and skilfull as the Apostle speaks in the word of righteousnesse Heb. 5. 13 14. who by reason of use have their senses exercised to discern good and evill and to divide the Word aright and convince gainsayers They also are a guard to Christ's Church Rev. 2. 16. to guard their hearts from errour and seduction having the Word for that end in readinesse Jer. 9. 3. and valiant for the truth like the sword of a valiant man girt to his thigh Psal 45. 4. As also to protect them from terrour or any invasion of Satan's temptations which may affright their render consciences and disturb their peace Or from other subtle snares and practises of their enemies which usually are accustomed to be practised and put in execution in the time of the night Observations 1. We see here the honour that Christ bestowes upon an Elect soul that seeks him to wit that of a cage of unclean spirits by nature he makes the same a bed as it were or bed-chamber for himselfe to dwell in 2. The safety of that person in whose soul Christ dwells to wit that Solomon's bed or any other King 's was never so surely guarded nor may they lye down with such assurance of safety as we see Psal 4. 8. and Prov. 3. 24 26. 3. In Pastors that are like wise a guard to Christ's Church and as it was saâ—… of Elisha who are like the horsemen and chariots of Israel we see by these words what are required to wit 1 Fidelity as in a King's Guard to whom he committeth his person and life 2 Vigilancy being like a Guard for fear in the night 3 Valour or courage as Ieremy speaks To be valiant for the truth Ier. 9. 4. 4 Expertnesse in war for convincing the adversary and repelling the darts of the devill 5 Furniture with the fit weapon of the sword of the Spirit 6 Readinesse to use and wield the same like a sword not to seek but at all occasions ready in the hand or girt to the thigh 7 Unity and order standing each one in their own station and all about the bed And 8 Not aliens themselves but of the same true Israel of God over whom they watch and therefore called so here of the valiant men of Israel Vers 9. King Solomon made himself a Chariot of the wood of Lebanon 10. He made the pillars thereof of silver the bottom thereof of gold the covering of it of purple the midst thereof being paved with love for the daughters of Jerusalem Next to the Bed of repose whereof we have spoken followes the Spouse her speech how by the preaching of the Word as in a Chariot the true Solomon Christ Jesus is conveyed to the soul and carried whither he will as the Ark was carried by the Levites the excellency of which benefit is compared to all most precious mettalls and finest wood whatsoever In these words then we have 1 A Chariot
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.
That he might be a mercifull and faithfull high Priest in things pertaining to God to make reconciliation for the sinnes of the people Of whose incarnation as Adam after his fall heard with great comfort and the rest of the patriarks Gen. 3. 15. mentioned Heb. 11 13. so likewise Moses and the Prophets after him Prophesied saying A Prophet shall the Lord your God raise up unto you of your brethren like unto me Him shall yee heare in all things whatsoever he shall say unto you Act. 3. 22. Matth. 1. 23. Therefore shall his name be Emmanuel sayes the Prophet which being interpreted is God with us this union of our humane nature Hypostatically with his divine nature into one person being the basis or foundation of that mysticall union between him and his church here by grace and of that celestiall union which we expect with him hereafter in glory 2. She is called his sister in respect of her adoption Rom. 8. 14 being through Christ the child of that same heavenly Father as Christ is himself though after a divers manner he being the sonne of God by nature and an eternall ineffable generation Gal. 4. 45. And she the child of God by grace and mercifull adoption and therefore a heire and coheire of that same inheritance of glory with her elder Brother whose sister she is the Lord Jesus Christ 3. She is called his sister in respect of Sanctification or the new birth Rom. 8. 15. whereby as by her naturall birth she was the child of Satan whose image she bore so by her new birth she is the child of God 1 Ioh. 3. 9. and so a sister to the sonne of God whose image she now beares and therefore it is said by the Apostle for both he who sanctifieth and those who are sanctisied are all one Heb. 2. 11. For which cause he is not ashamed to call them brethren as also so sayeth our Saviour Matth. 12. 50. Whosoever shall do the will of my father which is in Heaven the same is my brother my Sister and Mother But why is this redoubled thou hast ravisht my heart I answer this is used in Scripture in prayers as Matth. 27. 46. to show thereby their fervency in Prophecies us Gen. 41. 32. to show thereby the certainty and in simple narrrations as here to show thereby the vehemency of affection as is before touched Observations 1. We see the admirable efficacy of faith that it ravishes Christs heart than which no greater comfort can the soul have and therefore it ought diligently and earnestly be sought after and the retribution which he craves againe of us is as is said Pro. 23. 26. My sonne give me thy heart and let the same be ravished by his excellency and matchles love that he has caried to us 2. In respect that he sayes that with one of her eyes she had ravished his heart that is by her true though a weak faith not having yet made that progresse from faith to faith this is a singular comfort to all such who have but a weak faith provyded they have the same in sincerity or any other saving grace and use the meanes carefully that the same may grow 3. Seeing it is the honour of Christ's church and every true member thereof to be Christs brother or sister and consequently the child of God who is King of kings and heire of the kingdome of glory what great incouragement is this to Sanctification and doing of Gods will and that we should labour to be like him who disdained not to be like to us Also if he be our brother how should we love him and as Abraham said to Lot there is nothing that should make a strife or the controversie whereof Hosea speaks between us Hos 4. 1. Moreover being to us both our brother and husband â—s Adam was to Eve we may be assured of his love â—nd all both brotherly and husbandly care and kindness which on our part with all sisterly and spouse-like duty we should requite 4. This is likewise a great comfort unto us that Christ is our brother for as Ruth said to Boaz Ruth 3. 9. spread the skirt of thy garment over me for thou art a neer kinsman so much more may the believing soul say to Christ spread the skirt of the garment of thy righteousness and mercy over me for thou art my neer brother and as to our comfort he declares that has done the some unto us Ezek 16. 8. Also this is a great comfort that we have a brother such a favorit in heaven as Joseph was in Egypt and lastly this should teach all men not to wrong good Christians who are Christ's brethren and sisters 5. We see that he joynes these two together as the ravishers of his heart her eye and the chain of her neck whereof we spake before Cant. 1. 10. and therefore we see where true faith is it is never without the spirituall ornaments of other saving graces as we see Ezek. 16. 11. Which makes the kings daughter glorious within and to shine also without by a holy conversation 6. If Christs church be his spouse we see here 1. Her royall dignity as before her descent 2. Her neer conjunction 3. Her great benefit being accepted with all her debt whereof there is no suing thereafter from her and a communion of all his goods and 4. Her spouse-like duty to love him be chast feare obey and in all things seek to please him Vers 10. How fair is thy love my sister my spouse 〈◊〉 how much better is thy love than wine and the smell of thine ointments than all spices In this verse 1. He praises her love and prizes the same to be better then wine and 2. He compares the smell of her garment to the sweet smell of Lebanon The word in the originall is in the plurall number Loves to show thereby the plentifulness of the Love of Gods church and elect ones to him who so plentifully and above all measure has so loved them which plentifull affection and the fruits thereof comprehended also under this word loves he declares is most pleasant and acceptable in his sight as is said Psal 133. 1. Of the unity of brethren how good and how pleasant it is for brethren to dwell together in unity good and pleasant there being joyned together as fair and better than wine in setting forth the churches love to Christ is joyned likewise here and what is meant by wine and how such a holy love as is spoken of either here or there is better than wine I referre to that place Cant. 1. 2. Followes and the smell of thine ointments then all spices whereby is implyed that as Christ the head of the Church is anointed as his name imports unto a threefold office and with the oile of gladness above his fellowes so likewise is his Church of which unction John speaketh 1. Joh. 2. 20. and the Psalmist Psal 133. 2. and which unction is said here to
benefit is it to converse with the godly by whose company and conference they may receive such good As on the contrary what danger detriment and grief is it to converse with the contrary under whose tongue the poyson of asps is and it self a world of wickednesse as James calleth it setting on fire the course of nature and is set on fire it self of hell Jam. 3. 6. 3. But as our Saviour speaks seeing out of the abundance of the heart the mouth speaks if we would have our lips to drop like the hony-comb let us labour to have our hearts purged of that root of bitternesse that is naturally therein to have them sweetned by grace and then the good man out of the good treasure of his heart will bring forth good things 4. With lips dropping like the hony-comb a sweet smelling garment of a holy conversation must be also joyned works with words and practise with profession for it is not the honouring with the lips that the Lord accepts except both heart and hand be joyned therewith Vers 12. A garden enclosed is my sister my spouse a spring shut up a fountain sealed Here by two new similitudes he sets forth her praise the one is of a garden enclosed the other is of a spring shut up and a fountain sealed First then the church is compared to a Garden 1. Because as a garden is taken out of common and waste ground to be appropriate to a more particular use so is the Church out of the masse of Mankind to be the Lord 's peculiar and it is he onely who makes us so to differ 2. In a garden no rare or good thing comes up naturally of it selfe but what is sown or set even so nothing that is good no not to will have we of our selves but what is sown or set by the hand of that heavenly Husbandman Joh. 15. 1. 3. For such sowing or setting the ground must be digged purged and prepared and so must our hearts for the good seed of the Word and the plants of grace 4. In a garden nothing uses to be sown or set but what is usefull or delightsome even so is all grace that is sowne in the heart 5. In a garden there is great variety of flowers herbs and plants c. And so there is great variety both of edifying gifts and saving graces in the church of God all for the good of the whole body and every particular member thereof 6. No garden wants its own weeds unto which nature is a kind mother and therefore must be purged dressed and kept cleane even so none wants their own infirmities which our naturall corruption brings forth and nourisheth and therefore great need is there of mortification vigilance and prayer with all such means whereby the heart may be purged and kept cleane 7. Of all places men take most delight to walk in their gardens and so does Christ Jesus to walk in his Church Rev. 2. 1. Psal 87. 2. 132. 13. Next this garden is called a garden inclosed Psal 125. 2. 1. In respect of distinction as Goshen from the rest of Egypt 2. Of protection as the Lord in Zechary speaks being as a wall of fire about her Zech. 2. 5. or as he sayes in Isay Isa 27. 3. I the Lord do keep it I will water it every moment lest any hurt it I will keep it night and day 3. In respect of priviledge or appropriation Psal 80. 12. Job 1. 10. Because that none others are partakers with her of those heavenly graces which she receives from Christ but her true members and elect how soever others may be partakers of the meanes and make a great show of verball profession as if they were the Church 4. In respect of her chast carriage and reservation keeping her self only to Christ 2. Cor. 11. 2. So that there is no entrance to any in her heart beside him she loveth obeyeth and worships him only not going a whoreing after any other so that of her it may be said Paret et patet uni nothing enters in it from without but what comes from the heaven above The second thing whereto he compares her is to a spring shut up and a fountaine sealed where we see these two joyned a garden full of pleasant plants and lest any thing should wither or want moisture therein here we have a fountaine or spring sealed up that thereby as he speaks in Isay he may water it every moment Isay 27. 3. Therefore is the godly man compared in the first Psalme to a tree planted by the river side And it is to be noted that he speaks not of waters but of a spring never deficient or a fountaine that still abounds and yet though they abound so as our Saviour speaks Joh. 4. 14. that who drinketh thereof they shal be unto him a well of water springing up unto eternall life yet they flow not forth of the garden but are shut up and sealed so that none are watered by them but those plants of this garden which our heavenly Father has planted The waters of this spring or fountaine whereby the plants of Gods garden are watered as the four rivers that watered the earthly Paradise are either those of Gods holy word by which faithfull pastors water the Lords garden as Paul speaks saying that he planted and Apollos watered which in the externall sound or Ministry they flow out unto all yet in the inward power and efficacy they are sealed and extend only to Gods elect or else these waters are those living waters or that water of life which Christ only gives himself and none else is able to give and those are the refreshing and comfortable graces of his holy Spirit whereby the soul is moistned and the Christian made fruitfull unto eternall life Now this fountaine is said to be sealed signifying thereby unto us these two things 1. The confirmation of grace to Gods elect and that they shall never fully nor finally fall away therefrom in which sense the word sealing is used Jerem. 32. 10. and Eph. 1. 13. 2 It signifieth the participation of grace and reservation thereof to them only as that which is sealed is not communicate with others nor known to any but such as the same concerns in which sense the word sealing is used Isay 8. 16. 3 It signifieth the Lords preservation and surety of his Church in common dangers and calamities as we see Rev. 20. 3. Matth. 27. 66. and his continuall having them in remembrance as Job speaks of sealing Job 14. 17. Observations 1. If we be as a garden or plot of ground severed from common use to the owners particular use and delight then let us walk as such and not conforme our selves as we are exhorted Rom. 12. 1. to the present world 2. This is a great comfort unto us that we are the Lords garden for as a man has a care of his garden delight theretherein so the Lord will have a
so we must not consult with flesh and blood which will furnish so many shifts and carnall excuses but take heed to his voice who calls and knocks and as the Father spake at Christ's baptism from heaven hear him and obey 2. We see how strong is carnall corruption and remnants of sin in the regenerate to hold Christ at the dore and to sleight his voice calling on theâ—… to open and therefore how much more stronger is the same in the unregenerate and it is no marvell that they open not unto him and disobey his voice 3. These excuses she sets down by way of self-accusation that he proving so kind to her in his comming calling compellation yet she should have served him so unkindly which teaches us in like manner to search our selves as the Prophet exhorts accuse and condemn our selves that judging our selves here and confessing our unkindnesse to so kind a Lord we may not be judged hereafter Vers 4. My beloved put in his hand by the lock of the dore and my bowels were moved for him Here the Spouse subjoynes to the confession of her own unkindnesse to her beloved his constancy of kindnesse notwithstanding unto her that although she kept the dore still yet shut and made needlesse excuses that she could not open to him yet though he withdrawes himself from her for a while he will yet leave that behind him that shall raise her and make her at last open and seriously seek him and this she calls The putting in his hand by the hole of the dore the effect whereof which it produced was That her bowells was moved for him This hand is the operation of his Spirit as we see it called Act. 11. 21. which concurring effectually with his voice formerly spoken of by the small entry of grace which was left in her heart like a lock hole maketh such a strange alteration in her from that which very lately she was that her bowells presently begins to be moved for him and thereafter she rises opens and seriously seeks after him By which moving of her bowells for him is meant her serious grief and repentance for her former security and repulse and not making right use of the means of grace together with an earnest desire now a love and a longing for him which makes her hereafter to rise open and laboriously seek after him The like of which speech of the moving of the bowells we have Jer. 4. 19. and 31. 20. signifying griefe of heart and an inward disquiet Observations 1. We see here God's gracious goodnesse who never leaves his own fully nor finally which is the cause of their perseverance and that they never leave him neither fully nor finally 2. The difference between the hearts of the regenerate and unregenerate is this The unregenerate their hearts are altogether closed against Christ for in them all is flesh and no spirit but the regenerate their hearts have still some entrance patent as it were a lock-hole for Christ to put in his hand and which the Apostle calls The seed that remains in them and in their worst estate albeit they have much flesh yet they have some spirit 3. For awaking any soul out of security or working true conversion the hand of God must concur with his voice and the power of his Spirit with the ministry of his Word else all Paul's planting and Apollos's watering will be in vain Therefore it is said that while Paul was speaking The Lord opened the heart of Lydia Act. 16. 14. see also Act. 2. 41. that she attended to those things which were spoken by Paul Which should make us at all times to incall for the Spirit but specially when we hear his Word 4. We see here the piercing power of God's Word when the Spirit concurrs with it entring into the very bowells and making a strange motion and change there as we see it made Act. 2. 37. in three thousand converts at once and therefore is compared to a two edged sword that pierces more sharply even to the dividing assunder of soul and Spirit and of the joynts and marrow and is a discerner of the thoughts and intentions of the heart Heb. 4. 12. 5. Whereas she saies that her bowells was moved we may perceive that true repentance begins at the inwards of the heart and soul and makes a change first and a commotion there therefore sales David Behold thou desirest truth in the inward parts and in the hidden part thou shalt make me to know wisdome 6. She saies that her bowells was moved for him or for his offence and her unkindnesse to him which showes another property also of true repentance that under the greatest calamities or corrections that comes from the hand of God upon his own children it is still not for these calamities that they sorrow or are chiefly grieved but in a holy indignation at themselves and for the offending of so good and gracious a God against whom they have sinned Vers 5. I rose up to open to my beloved and my hands dropped with myrrh and my fingers with sweet smelling myrrh upon the handles of the lock Here unto her inward grief formerly spoken of she addâ— outward acts of amendment which acts are called fingers and hands these being the instruments of action so that she staies not at the inward motions that were stirred up in her heart as many do who have some flashes of inward motions at the hearing of the Word or upon other occasions which do soon vanish like the morning dew But she arises from her warm bed of carnall security to open to her Beloved and while she puts to her hands to the handles of the lock for this end and purpose she finds that her Beloved had left by his touch or putting in his hand at the lock-hole such abundance of sweet graces like pure myrrh that wheresoever she touched her hands did not onely savour thereof but did drop with the same O happy touch of his without which what would become of us or what duties were we able to perform to his glory or our good without him Observations 1. We see that true repentance is a rising from sin and security to holinesse and a godly watchfulnesse therefore saies the Apostle exhorting thereto Awake thou who sleeps and rise from the dead and Christ shall give thee light Ephes 5. 14. And as he who rises changes the posture of his body and quits the place and condition wherein he did formerly lye asleep even so he who truly repents changes the posture of his soul from an earthly and sinfull disposition to a heavenly and quits his former manner of conversation and company and that delight which he had to lie in carnall security 2. We see that true grace and the gift of conversion is ever progressive and practicall and therefore from the moving of her bowells within her she comes to rising and to open the dore to her beloved 3. An evidence of Christ's comming
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
We see by the march of these Chariots the manner how we should come to Christ when he comes to us to wit not lazily lingringly or slowly but as Psal 110. 3. willingly in the day of his power cheerfully and speedily as his will is done in heaven which made the Spouse to say Cant. 1. 3. Draw me and we will run after thee as likewise David I will run the way of thy commandements vvhen thou hast enlarged my heart Psal 119. Vers 13. Return return O Shulamite return return that we may look upon thee What will ye see in the Shulamite as it were the company of two Armies Some think these words to be the speech of the Church's friends exhorting her to conversion that with rejoycing they might look upon her as one that had returned from her straying and in whom may be seen the battle between the flesh and the Spirit so long as she is in this life like two Armies militant each one against another Others take this to be Christ's speech to his Spouse now after her conversion when he has manifested himself unto her who in the time of his desertion of her before had gon abroad and painfully sought him vvhere-ever she might find him Cant. 3. 4. and therefore now he bids her return as she had done before when she found him to her own home promising his comfortable presence with her hereafter and that he would look upon her lifting up upon her as David desired the light of his countenance Psal 4. 6. And therefore the style that he gives her suitable to this work of his mercy is Shulamit from Shalem from whence Jerushalem which signifies Peace because he was to speak peace now to her formerly distressed conscience and to say to her soul that he was her salvation Wherefore also is subjoyned that which is to be seen in this Shulamite and in the whole progresse of the Lord 's dealing with her to wit as it were the company of two Armies his manifold mercies victorious over her many miseries Observations 1. If it be the speech of the Church's friends in that sense that is first spoken of we may see that it is the christian duty of every one and especially Pastors Isa 2. 10. Mica 4. 1. to stir up all who concerns them to serious repentance Hos 6. 1. and if they see that work of grace in any to rejoyce with the holy Angells greatly therein Luk. 15. 10. 2. In the godliest who are converted there is no perfection here but as the Apostle professes of himselfe a battle as of two Armies between the flesh and spirit Rom. 7. and 1 Cor. 13. 9 10. Therefore none should ascribe perfection to themselves as the Pharisees did and Papists do of whom it may be said as Prov. 30. 12. but should do as Phil. 3. 12. and acknowledge as Prov. 4. 18. and Heb. 6. 1. 3. If it be Christ's speech to his Spouse in the latter sense after her conversion bidding her as David saies to his soul return to her rest and former tranquillity or peace in him which she had wont to find Isa 54. 6 7 8. then we may see that though for a time he hide his face and his Saints are disquieted yet at last he will speak peace unto them but let them take heed that thereafter they return not to folly Psal 85. 8. 4. Where it is said That we may look upon thee we see the delight that Christ has in the godly and in that beauty of his spoken of Psal 45. 13. Ezek. 16. 14. Psal 110. 3. which he communicates to her delighting to look upon such a soul as upon a most beautifull and love-ravishing face 5. The tripling of the word Return showes his earnestness either of the conversion of a soul as he said of Jerusalem How would I have gathered thee c Or that she should perform any duty that tends most to her own good and welfare Finis sexti Capitis Soli Deogloria CHAP. VII Vers 1. How beautifull are thy feet with shoos O prince's daughter the joints of thy thighes are like Jewels the work of thy hands as of a cunning workman THe parts of this Chapter are two In the first to the Tenth verse is set down a further description yet of the Churches graces by a commendation of her from her very feet upwards to her head and all the parts of her body farre different from her naturall condition Ezek. 16. And in the second is set down the mutuall delight and desire each one to another which is between Christ and his spouse In this first verse then beginnes her description wherein 1. We have how she is styled O Prince's daughter commending her thereby from her noble race as she is likewise called Psal 45. 13. This not being by her first birth or nature whereof is mention made Ezekiel 16. 3. but by her regeneration and grace whereof we have the description Joh. 3. 5. and 1. 13. God who is the King of kings being her father Christ Jesus being her elder brother the glorious Angells her servants and heaven being her inheritance Heb. 1. 14. Next to her style which he gives her he beginnes her commendation from the beauty of her feet with shoos whereby is signified her holy walking as David speaks in the paths of righteousness and wayes of Gods commandements Psal 23 and 119. for then only are her feet beautifull in Gods sight with that beauty of holiness spoken of Psal 110. 3. and 29. 2. Whereas when men depart and go astray from the Lords precepts because of the pollution of sinne and their walking in the crooked wayes thereof their feet are most filthy and void of all beauty Isay 59. 7 8. Next her feet are said to be beautifull with shoos whereof mention is made Ezek. 16. 10. and which are expounded by the Apostle Eph. 6. 15. to be the preparation of the Gospell of peace in the true knowledge holy profession and sureable obedience whereof while she walks constantly her feet are truly said to be beautifull with shoos as theirs also are said to be on the mountaines who bring the glad tydings of peace Isay 52. 7. Now there may be a threefold or fourfold reason why her feet behoved to be shod with shoos 1. Because being of so noble a birth and spouse also to so great a King it were not suteable to her birth nor place to go basely or barefooted but to have her feet shod yea beautifull with shoos as all the rest of her body is said to be richly adorned 2. Because of the way wherein she walks being not only narrow but likewise rough and rugged through the many sharp and thorny crosses and other difficulties which Satan casts in to discourage her into the way of godliness against all which she is armed and prepared being thus shod with the preparation of the Gospell of peace and shrinks not but treads them all down being in all these as sayes the
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
her number then which were but a few proselyts or else 2. In respect of time because the time was not yet come that the Gentiles should be called and by faith espoused to Christ in respect whereof being of nonage she was as yet little or as a young damsell not ripe to be betrothed 3. In respect of her condition at her first conversion at that time not being yet so numerous and 4. She might be called little not onely in respect of number then as is said but also of strength stature and knowledge in all which after her first conversion being conformed she was daily onely to grow 2. It is said in the plurall we have a little sister though at that time there was no other Church but that one of the Jewes therefore including Christ in this speech with her self she sayes in the plurall We have a little sister thereby to show that the Church of the Gentiles is not onely a sister to the Church of the Jewes but also to Christ Rom. 8. 29. He being the first begotten amongst many brethren who are all as the Apostle sayes flesh of his flesh and bone of his bones Eph. 5. As also to show that he loves her as dearly will care for her and protect her as ever he did the Church of the Jewes 3. She sayes in the present time we have a little sister although the Church of the Gentiles many hundreth years thereafter was not to be called 1. In respect of predestination and Gods eternall decree unto whom all future things are as present in his sight 2 In respect of prediction and promises made thereanent which in all times are yea and Amen 2 Cor. 1. 20. 3 For the certainty of accomplishment in respect whereof to the eye of faith which gives a sort of being to things that are not yet things to come are present as also for the same respect the Scripture usually speaks as here of things to come as if they were present or praeterit as we see Isay 53. 3 4 5. and else where For all these respects she sayes in the present we have a little sister 4. This little sister is said to have no breasts that is a setled Ministry affording the sincere milk of sound doctrine out of the old and new Testament because as yet she was like Abraham before he was called out of Vr of the Chaldees Jos 24. 2. sitting as yet in darkness and in the shaddow of death under grosse ignorance and damnable Idolatry till that light arose to her who is the Sunne of righteousness and she was called to be his people who was Lo-ammi no people at all which was by the preaching of the Gospell Hos 1. 9 10. Yea which estate of the Church of the Gentiles her not having a setled Ministry after the Gospell was preached and after Christ's ascension we may see in many place as Act. 14. 21 22. and Tiâ— 1. 5. does testifie 5. Touching the care that she has for this her little sister it is in these words What shall we do for our sister in the day that she shal be spoken for that is what furtherance shall we yield to her for her conversion increase and establishment in the truth when she becomes as a woo'd bride to Christ by the Ministry of the Gospell as Rebecca was to Isaac by the steward of Abrahams house In the which work of conversion increase and establishment she acknowledges two agents one chief or principall and another Ministeriall or â—nstrumentall and therfore she speaks in the plurall number saying What shall we do the principall and fountaine-agent of all grace enlightning and establishment being Christ who is the Author of all blessings upon his Church and the ancient Church of the Jewes being the instrumentall agent when by the Ministry of the holy Apostles and Evangelists who were of the Jewish nation the Gospell was preached and as the Lord said to Ananias concerning Paul they were made chosen vessells to carry his name before the Gentiles Act. 9. 15. This therefore they did for their little sister in the day that she was spoken for and thereby 1. Did let her see her base condition by nature before like poor captive Esther the King of kings set his love upon her 2. The glorious and happy estate whereunto she was called Ezek. 16. as we see the same typified Psal 45. And yet a farre more glorious estate whereunto she should be advanced in the kingdome of Glory described unto us Rev. 21. And 3. they did deal between her wooer and her with him by prayer and vvith her by preaching as Laban said concerning Rebecca to get her consent Gen. 24. 57. 4 As Abraham servant gave unto Rebecca jewells of silver and Jewells of Gold and raiment v. 53. to adorne and prepare her for his Master even so as instruments of the grace of Gods spirit by their Ministry they did prepare and adorne her likevvise as a bride to present her to Christ And 5. As the Apostle did the Galatians and others they vvatched over her and vvarned her that she should not be tempted by other base and allureing wooers and dore in her affection or like Dinah gad by inconstancy and go a whoring after any such but keep her self as a chaste virgin to her heavenly bridegroom till the day of the solemnization of the marriage with her in the highest Heavens when Christ shall say Even so I take her before my Father and before his Angells Observations 1. We see by the style which the Church of the Gentiles gets that all particular and nationall Churches are but sister-Churches and none such may claime to be a Mother universall Church and Mistresse over all as falsly and ridiculously the Roman Church now does and her proud Papall Bishop to be the universall Monarch of the Church and Head over all 2. Where in the plurall number it is said we have a little sister and so that the Church of the Gentiles is a sister to Christ as well as that of the beleeving Jewes We see as has been noted before our dignity who are true believers with the sweet comforts that result therefrom Chap. 5. 2. 3. In respect of Gods decree prediction and promises concerning the calling of the Gentiles that she sayes in the present time we have a little sister we do observe that the decree and promises of God for things to come are so certaine and infallible that faith doth justly apprehend them and speak of them before they be as if they were already which showes the nature of faith to be as the Apostle describes it Heb. 11. 1. as also serves much to establish to us the comfort of Gods promises in greatest extremities to our great joy 4. Concerning the care that she has of her little sister saying what shall we do for her c. We see that the loving duties arising from zeal and charity and as members of one body that one sister Church can do
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.